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Istighaathah:

[Source : A Gift For The Intellect In Explanation  Of The  Three Fundamental Principles  Of Islaam
By Sheikh Ubaid Al-Jaabiree (Hafizahullah) ]

The evidence for seeking deliverance (istighaathah) and rescue is the saying of Allaah, the Most High:
“When you  sought aid and deliverance of your Lord and he responded to you.” [Al-Anfaal 8:9]

“The evidence for seeking deliverance (istighaathah) and rescue” – Al-istighaathah is to seek deliverance and rescue; it is a du’aa  that is made at times of severe distress. The difference between  istighaathah  and  du’aa  is that  du’aa  is unrestricted to a particular situation, as it can be made at times of difficulty and ease, whereas istighaathah is made only at times of distress.

“is  the saying of Allaah, the Most High: “When you sought aid and deliverance of your Lord and he responded to you.”” – This is one of the verses where Allaah informs us about the people of Badr; He mentions that from His favours upon them is that He responded to them when they sought rescue and deliverance at the time when the Messenger of Allaah (Peace be upon him) sought the rescue and deliverance of Allaah. Allaah answered his supplication and sent angels to assist him. He made him victorious over the polytheists even though the believers were few in number and had inadequate weaponry, and the polytheists were great in number and were adequately equipped.  It is permissible to seek  istighaathah  from the creation and the rules pertaining to isti’aanah also apply here.

Understanding Istighaathah and its Conditions in Relation to Mankind:

[Source: spubs.com - taken from salafitalk.net]

Its Meaning: It  is to seek support, aid, in a time of distress, hardship, and it is connected to Ruboobiyyah, and it is worship.

Its Conditions: That the one from whom Istigaathah is sought is:
a) Hayy (living)
b) Haadir (present in the same location)
c) Samee’ (hearing)
d) Qaadir (able)
These conditions relate to mankind.

And as for Allaah He is Ever-living, and is present in the sense that nothing escapes his knowledge, will, hearing, sight, and command (while He is above the Throne, above the seven heavens), and he is all-hearing, and he is all-powerful and able, and to him belongs Ruboobiyyah. Thus, Istigaathah and providing aid and relief and support belongs to Him alone.

As for humans, then they do not possess these qualities absolutely, at all times, in all situations, thus, they die, they are not present, they do not have power or ability over many things (outside of their control), and they cannot hear those in distress because their hearing is limited. Thus, the combination of these conditions are required for Istigaathah through mankind, so that it does not enter into the Major Shirk.

Its Rulings:

When any of the four conditions are not present it is Major Shirk.

Examples:

Seeking Istigaathah from a dead person.

Seeking Istigaathah from a person who is remote, distant from you, even though he is alive, hears and is able (in what you seek from him).

Seeking Istigaathah from a person who cannot hear you (like one who is dead, or far away in a different place), even though he is able (in what you seek from him).

Seeking Istigaathah from a person who is not able in that which you are seeking istigaathah (like asking someone to remove your illness or pain or calamity, or to calm the violent ocean, and so on, from those things that mankind have no control over, but only Allaah has control over), even if he is living, present and hears you.

Thus, the scholars have specified conditions for making Istigaathah from other than Allaah, for it not to be considered Shirk, and they are that the one being sought for aid, is living, present, hearing, able.

Further Clarifications: You fall into a lake, and you are holding onto some debris, near the shore. So you firstly seek aid from Allaah, seeking Istighaathah through him, depending upon him, then you shout hoping that someone might hear you. This is not major Shirk. Because you are shouting to bring the attention of one who is alive, present in that area, can hear, and is able to pull you out by any of a number of methods. So your call is to the creation in that which they can actually help you, should any one of them be present in that area. However, you acknowledge that it is Allaah who is actually helping you, should help arrive, and that  He is called upon first, and heart depends upon Him, and that by shouting to bring the attention of someone is from the ways and means that are permitted legislatively in the likes of this situation, in order to receive His support and aid. Apply this to all other similar situations.

You fall into a lake, and you are holding onto some debris, near the shore. So you shout, “O Abdul-Qadir al-Jeelaanee”. This is Major Shirk. Or you shout, “O Fulaan”, for a friend who is alive, hearing, able, that you know is certainly not in that area but miles away, or hundreds of miles away, at home, and cannot hear you or help you, but you call upon him in expectation of a response. This is Major Shirk.

So the issue revolves around the presence of these conditions and their absence.

Source: Adapted from Sharh Thalaathat Usool of Shaykh Saalih Aal ash-Shaykh, with some additional points and explanations added.

May Allaah establish our hearts upon Tawheed and make us remain upon that in every instance of our lives. Ameen.

[Source for below : www.salafitalk.net/st/uploads/kashf_no_53_questions_-_istighaathah.doc]
This is an explanation of Kashf Ash Shubuhat by Muhammad Ibn Abdul Wahhab. The explanations are in Q&A form, and are by Shaykh Uthaymeen and Shaykh Fawzaan. 

And they (the mushrikoon) have another doubt, and it is that which the Prophet sall Allaahu ‘alaiyhi wa sallam mentioned:

that the people on the Day of Resurrection will seek deliverance (istighaathah) from Aadam, then from Nooh, then from Ibraaheem, then from Moosaa, then from ‘Eesaa, and all of them will excuse themselves – until they (the people) eventually end up at the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam.

So they (these mushrikoon) say:

This proves that istighaathah (seeking deliverance) from other than Allaah is not shirk !

And the response to this is that we say:

How Perfect is the One who seals the hearts of His enemies!
For indeed we do not reject istighaathah (seeking deliverance) from the created being in that which he is actually able to do.

(This is) just as Allaah, the Most High, stated in the story of Moosaa:

So the man from his party made istighaathah from him (Moosaa) against his enemy.

And just as the person makes istighaathah from his companion during a war or in other than that from matters in which the created being is able (to help).

And we reject the istighaathah of the servants which they make at the graves of the awliyaa or in their absence in the matters which none has the ability (to help) except for Allaah.

When that is established, then their istighaathah (seeking deliverance) from the Prophets on the Day of Resurrection (is that) they wish from them that they (the Prophets) call upon Allaah to begin the Reckoning of the people so that the People of Paradise obtain relief from the distress of the mawqif (standing place) -and this is permissible in this worldly life and in the Hereafter.

And this is that you go to a living righteous man, he sits with you, he listens to your speech and you say to him:
Supplicate to Allaah for me!

This is just as the Companions of the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam (used to do), they would ask him that during his lifetime.

And as for after his death, then no, not at all! They would never ask him for that at his grave.
Rather as salaf us saalih (the pious predecessors) refuted the one who directed his supplication to Allaah at his grave, so how about making supplication to (the Prophet) himself?

328) What is the next doubt that the mushrik will try to bring? (U and F)

It is the argument that making istighaathah (seeking deliverance) from other than Allaah is not shirk.

In an attempt to prove this, the mushrik quotes the hadeeth where the Prophets are approached by the people on the Day of Judgement, with the false and futile claim that this hadeeth proves the permissibility of seeking intercession from the Messenger sall Allaahu ‘alaiyhi wa sallam whether he be alive or dead, and likewise from other than him.

329) How does the Imaam refute this? (U and F)

It is that we do not reject this istighaathah from a created being in that matter which the created being is actually able to help with.
The Imaam brings the example of the man who sought help from Moosaa ‘alaiyhissalaam in a matter that Moosaa was actually able to help with, namely fighting off an enemy.

330) Does the hadeeth of the intercession quoted prove that it is permissible to seek the istighaathah from the dead person? (F)

No, the istighaathah (mentioned in the hadeeth quoted by the mushrik) is an example of seeking help from a living person (as the prophets will be on that Day), and requesting him to supplicate to Allaah on your behalf.

So there is no link between the hadeeth of the shafaa’ah (intercession) on the one hand, and seeking istighaathah from a dead person, on the other.

331) What is the point that Shaykh al ‘Uthaymeen rahimahullaah makes about requesting a living person to supplicate to Allaah on your behalf? (U)

He rahimahullaah notes that although this is permissible, it is befitting that you should not make a habit of requesting the righteous person to make du’aa (supplication) for you whenever you see him.

Making a habit of this was not from the practice of the salaf, and in addition, this action also contains a degree of reliance upon other people’s supplication.

For it is known that if a person supplicates to Allaah himself, it is better for him because he is performing an act of worship and thereby drawing close to Allaah; so he obtains the reward of performing an act of worship, then he also comes to rely on Allaah for obtaining benefit and repelling harm.

This is in contrast to the situation when the person requests someone else to supplicate to Allaah for him, for indeed the person comes to rely upon this other person. It may be that the person’s attachment to the other person is greater than his attachment to Allaah; and this is a dangerous matter.

(F) = Shaykh Fawzaan

(U) = Shaykh Uthaymeen

Related Links:

• Al-Isti’aanah (Appealing for Aid and Assistance)
• [Ibaadah and it's types]
• Explanation of Kashf Ash Shubuhat by Muhammad Ibn Abdul Wahhab. The explanations are in Q&A form, and are by Shaykh Uthaymeen and Shaykh Fawzaan - new !! Excellent !!

Source: The Path to Attaining Clarification reagrding Three Fundamental Priciples - by Shaykh Rabee bin Hadee Al-Madkhalee [PDF] 114 Pages – troid.org

The evidence for vows (an-nadhr) is the saying of Allaah, the Most High:
“They fulfil their vows and they fear a day whose evil is widespread.” [Al-Insaan 76:7]

An-Nadhr: This is to take any kind of oath, whether it relates to taking an oath to fast, or to perform Hajj, or i’tikaaf (circumambulation), or whether it concerns money.  Regardless of what the oath pertains to, it is worship and  it is not permissible to direct it to anyone other than Allaah the Mighty and Majestic.  An example of this is when a person says, ‘I have sworn by Allaah the Blessed and Exalted to fast three days,’ to draw closer to Allaah.  This must be an unrestricted oath, not a restricted one.  This is because the restricted oath is disliked (makrooh).  The Prophet (sallallaahu ’alayhi wa sallam) said about it, “Indeed, the oath does not bring goodness.  It only makes a stingy person spend some wealth.”

It is like when one says, ‘If Allaah cures this illness of mine, then I will do such and such for the sake of Allaah.’  ‘If Allaah allows me to attain such and such, then I will do such and such for the sake of Allaah,’ such  as giving a certain amount of wealth, or something similar from fasting, or performing Hajj or ’Umrah or whatever resembles that.  This is what the Prophet (sallallaahu ’alayhi wa sallam) warned against, and it is considered the restricted oath.  Here the servant makes something binding upon himself, so he commits a sin by not carrying it out.  So it becomes obligatory upon him to carry it out.

And the example of the unrestricted oath is  when one takes an oath as a means from amongst the means of drawing closer to Allaah the Blessed and Exalted.  It is not done for a specific cause.  So the person takes an oath to fast for three days for example, or he takes an oath to slaughter an animal and spread it out amongst the impoverished and unfortunate.  So there is no other motive behind that except hoping for the forgiveness of Allaah the Mighty and Majestic and His excellence.

So this is like the examples that the author – rahimahullaah – has previously mentioned.  And everything that takes the same ruling as the ruling of these aforementioned actions is considered an action of worship.

The following is taken from :A Gift For The Intellect In Explanation  Of The  Three Fundamental Principles  Of Islaam
By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

“The evidence for vows (an-nadhr)” – Literally, ‘an-nadhr’ means: ‘to make something compulsory’.

In the sharee’ah, it is: ‘for a sane adult to make an act of worship, which has not originally been legislated as an obligation, compulsory upon himself.’

There are vows that are legislated and there are vows that are considered  shirk.

A legislated vow is that which is made solely for Allaah; and a vow that is considered shirk is if it is made for other than the sake of Allaah.

The legislated vow is divided into two categories:

1. Conditional, this is a vow that is dependant upon the fulfilment of a chosen affair. For example, ‘If Allaah cures this sick family member of mine, I will fast for 10 days’ or ‘If Allaah returns my lost family member I will give such and such amount in charity.’
2. Unconditional, which is a vow that isn’t restricted or dependant upon anything. An example is if someone said: ‘I vow to perform  ‘umrah this year’ or ‘I make a vow to Allaah that I will give 1000 dollars as charity’.

Some of the people of knowledge hold that vows are impermissible and use as a proof the hadeeth:
“Indeed, a vow does not bring good; it merely causes the miserly to spend.” [Bukhaaree and Muslim]

They state this is understood to show that this is a dispraise worthy act, and when an act is censured then this is a secondary sign of a prohibition; and initially a prohibition is understood to mean that this act is forbidden. However, the correct stance is that vows are not impermissible, but it is better to abstain from them; and whoever takes a vow then it is upon them to fulfil it, and the proof is His saying, the Most High: “They fulfil their vows and they fear a day whose evil is widespread.”

The conditions of a vow are:

1. The person must be considered legitimately responsible; this requires puberty and sanity.
2. The vow taken has to be to perform an act of obedience.
3. The person making the vow must own and possess what he has vowed to give.
4. He must have the ability.
5. The condition that his vow depends upon must be fulfilled.

The first four apply to both the conditional and unconditional vow whereas the last one is specific to a conditional vow.

Two important matters regarding vows which need to be explained:

1. Whoever is incapable of fulfilling a vow of obedience, has to free them self from this by offering the legislated expiation (kafaaratul yameen), which is to feed or clothe ten needy people, or emancipate a slave. If they are unable to do this then they should fast for three days.
2. There is a unanimous consensus that it is impermissible to make  a vow of disobedience and that this kind of vow should not be fulfilled. However, a person still has to offer expiation for it based on the hadeeth: “A vow of disobedience has no validity and the expiation is the expiation for breaking an oath.” [Ahmad] (Authenticated by Al-Albaanee)

“is the saying of Allaah, the Most High: “They fulfil their vows and they fear a day whose evil is widespread.”” -
The verse prior to this is: “Verily the pious believers shall drink from a cup of wine mixed with water from a spring in paradise called kaafoor. A spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. They fulfil their vows and they fear a day whose evil is widespread.” [Al-Insaan 76:5-7]

This verse has come as a praise and commendation and therefore this verse is a proof that it is not haraam to make a vow, and that fulfilling a vow is from the characteristics of the pious believers.

Related Links: (Excellent !!)

• An-Nadhr (Vowing and making Oaths) is Worship [PDF]
• The Prohibition of Swearing by Other Than Allaah [PDF]
  Source : ‘Al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
• [Ibaadah and it's types]

Source: The Path to Attaining Clarification reagrding Three Fundamental Priciples - by Shaykh Rabee bin Hadee Al-Madkhalee [PDF] 114 Pages – troid.orgAnd from the types of worship is al-isti’aanah (appealing for aid and assistance).

Al-Isti’anah: And the istiaanah that is not permissible is that which is directed to other than Allaah.  It is isti’aanah with the creation in that which no one is able to grant besides Allaah the Mighty and Majestic.  So when this isti’aanah  is directed towards other than Allaah, like the one who appeals for aid and assistance to the creation, whether they are living or dead, for a child of noble breed, or bringing about sustenance, removing a disease, giving security to the one living in fear, fulfilling a need and other than that from that which no one is able to grant besides Allaah.  This is what was done by the polytheists and idolaters, even though they lived amongst the Muslims.  So this is major Shirk.

Do to the magnificence of its affair, Allaah the Glorified and Exalted counted it in directing the servants towards Himself in His statement,

“Only You do we worship and only You do we appeal to for aid and assistance.” [Sooratul-Faatihah 1:5]

That is, we do not worship anyone besides You (Allaah), and we do not seek assistance from anyone besides You.  And this is a promise from the servant and a contract that has been confirmed between him and his Lord.  So whoever fulfills the obligation, then he will have the best reward and whosoever breaks a contract, then he has only broken it against himself.

As for isti’aanah with the creation that are living with regards to that which the creation are capable of granting, despite the hearts remaining connected to Allaah the Mighty and Majestic and considering the helper a cause only; then there is no prohibition in this.  The example of this is when a person gives you some wealth, or provides one of the necessities of life for you, or he builds for you a building and the likes of that from the affairs in which one is permitted to seek the aid of other than Allaah the Blessed and Exalted, because these are not from the manifestations of Shirk.  And these are not from the examples of Shirk.

~~~~~

The following is taken from :

A Gift For The Intellect In Explanation  Of The  Three Fundamental Principles  Of Islaam
By Sheikh Ubaid Al-Jaabiree (Hafizahullah) With some notes (in blue) from the sharh by Sheikh Salih al Uthaymeen (Rahimahullah)

And in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.”

“The evidence for appealing for aid and assistance (al-isti’aanah)” – Al-isti’aanah is to appeal for assistance and aid.

It is of two types:

1. Appealing for assistance and aid in something that only Allaah has the ability to do. This is solely the right of Allaah, the Most High, and directing it to other than Allaah is major shirk that takes a person outside the fold of Islaam.
2. Appealing for assistance and aid from the creation of something which they are capable of. The conditions of this are:
   1. The creation must have the ability to do what is being sought of  them, because if they are appealed for the aid of someone incapable of assisting you, and you are aware of his circumstances, then you have embarrassed them and burdened them with more than they can bear; and this is impermissible.
   2. They must be alive.
   3. They must be present. However, it is possible in certain situations that assistance is sought from someone absent. Someone might call a person that is absent by telephone or write to them to seek financial aid from them or to seek assistance due to their position

Appealing for assistance and aid by doing deeds which are beloved to Allaah.

Allaah says:  “And seek assistance through patience and prayer.” [Al-Baqarah 2:45]

“is the saying of Allaah, the Most High: “O Allaah, You alone we worship and You alone we appeal for aid.” And in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.””  -  Some of the people of knowledge have stated that the underlying reason behind this is because it isn’t possible to worship Allaah correctly without appealing for the aid and assistance of Allaah, the Most High.

Related Links:

• Al-’Uboodiyyah – Imaam ibn al-Qayyim al-Jawziyyah – Slightly adapted by Dr Saleh as-Saleh [pdf]
• Shirk and Riya

Source: The Path to Attaining Clarification reagrding Three Fundamental Priciples - by Shaykh Rabee bin Hadee Al-Madkhalee [PDF] 114 Pages – troid.org

And from the types of worship is al-inaabah (turning repentantly).

And the evidence for turning repentantly (al-inaabah) is the saying of Allaah, the Most High:
“So turn repentantly and obediently to your Lord, and submit obediently to Him.” [Az-Zumar 59:54]

Al-Inaabah: The meaning of al-inaabah  is to return to Allaah the Mighty and Majestic at every moment from amongst the moments of  life, because the believer does not see himself, except as being negligent.  This is how he sees himself as long as he is striving in obedience to Allaah, due to the magnificent and plentiful bounties of Allaah upon him.  So he always sees himself as being negligent of this, with whatever the word taqseer (negligence) carries of meaning.   This is how he sees himself as long as he is striving with bowing (rukoo’), prostration (sujood), attainment of knowledge and as long as he is engaged in the prescribed remembrance.  So the servant is negligent because Allaah the Blessed and Exalted has granted him reward and virtue.  And there is no goodness that a human being does, except that Allaah grants him a reward and virtue for it and blesses him for it.  This is because Allaah is the One who grants one the success to do a righteous action and He guides him to it.  So Allaah is the One who separates between the doer of righteous deeds   and his enemy who is always going against him and trying to sway him from the actions of obedience and bring him towards acts of disobedience.

Due to all of this, the servant must turn repentantly to Allaah at every moment from amongst the moments of his lifespan; especially when he is afflicted by heedlessness.  And also when he falls into any act of disobedience, and when he falls short in an act of obedience.  So at these times, he must blame himself and attempt to wake up his heart.  So for the sake of that he turns to Allaah the Mighty and Majestic, utterly debased in front of Him, seeking excuse from Him, and he feels remorse to change that evil to goodness.  And he intends to change that heedlessness to wakefulness.  And he wishes to renew his life so that it can be a life of good deeds accompanied by the correct view, sincerity and sound creed.

So al-inaabah  in reality is tawbah, because it includes conditions for tawbah (repentance), such as the abandonment of disobedience, the abandonment of the deficiency and removal of the heedlessness, and a firm resolution to perform acts of obedience.  So these are from the conditions of tawbah and there is no doubt about them.

Links :

• Repentance ( At-Tauba ) & Forgiveness ( Isthigfar )
• [Blog] The Difference between Taubah and Istaghfar - Ibn Qayyim Al-Jawziyah

Keep Only a Few Friends

Source: ‘Biography of Imam Sufyaan ath-Thawri ‘. this book is sold by dar-us-salaam and the author is “Salaahud-Deen ibn Ali ibn Abdul-Maujood”

Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-’Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).”

A Precious Gem: The Reward of Being Busy in the Service of Allah

AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al QAyyim

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant’s heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

Allah, the Almighty says in the Qur’an which means, “And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him” (Az-Zukhruf, 43:36)

Abu Sufyan bin ‘Uyaynah said, “You will never bring forward any famous proverb but I will bring the likeness of it from the Qur’an,” Thereupon someone said to him, “So where is in the Qur’an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Qur’anic verse.

Related Links:

• [Blog] This world is more insignificant in the eye of Allah as dead lamb – from Sahih Muslim
• [mp3] Fear The Dunyah – Take Account of Yourself Before You Are Taken Account of – Read the transcribed lecture – by Hasan As-Somaalee
  A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.
• Rememberance of Allah - “Jami Al Uloom wal Hikam” of Ibn Rajab Al-Hanabali

Bismillaah Al-Hamdulillaah

As-salamu ‘alaykum wa rahmatullaahi wa baarakatuhu,

Below is one of the many, many reasons why the people of knowledge have refuted the ‘Abdullaah Yusuf ‘Ali translation. It is not only incorrect, but should be avoided and burned, as it is a fitnah for the Ummah:

________________________________________________________________

Here is ‘Abdullaah Yusuf ‘Ali’s wicked translation of the 16th aya of Surat al-Hijr:

015.016 It is We Who have set out the zodiacal signs in the heavens, and made them fair-seeming to (all) beholders;

Here is the Divine text (in Arabic):

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجا ً وَزَيَّنَّاهَا لِلنَّاظِرِينَ

And here is the translation found in The Noble Qur`an:

And indeed, We have put the big stars in the heaven and We beautified it for the beholders. (Al-Hijr 15:16)
_______________________________________________________________

Aoodhoobillaah! This person inserted his corrupt ‘aqidah into his translation. He denied other matters, also: “In his translation, Abdullah Yusuf Ali denies the reality of the virgins of paradise, paradise itself, the reality of the Jinn, and legalizes bank interest (among other deviant views). “   http://www.salafitalk.net/st/uploads/The_Calamities_of_Ahmed_Deedat.pdf

Ikhwaan wa khawaat, I advise you the strongest warning to burn or bury ‘Abdullaah Yusuf ‘Ali’s translation. And – of course, as you already know – do not support this man’s deviance.

The Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “May Allaah curse he who harbors (accomodates) an innovator (Muhdithan)” and in another wording “that which is innovated (Muhdathan).”

May Allaah guide me and you, and forgive us our sins, and rid us of any pride that might prevent us from accepting advice. Ameen.

Related Link:

• http://www.salafitalk.net/ – Breathed into him My (created) soul

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Siteer means the One who conceals faults, referring to Allaah, the One who conceals faults between you and Him

Al-Hayee (The Shy) & As-Sitteer (The Coverer) :

[Shaykh Abdur-Rahman ibn as-Sa’di]

Al-Hayee (The Shy) This is derived from his statement (sallAllahu ‘alaihi wa sallam): Verily Allah is Al-Hayee (The Shy). He is shy to let His slave return empty-handed if he outstretches his hands to Him. [Abu Dawud, At-Tirmidhi, Ibn Maajah] Also is his statement (sallAllahu ‘alaihi wa sallam): Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people). [Abu Dawud, An-Nasaa’ee, al-Baihaqi, Ahmed, graded as saheeh]

This is from His Mercy, Generosity, and Perfection. His forbearance is in that His slave openly sins although he is intensely dependant upon Him to the degree that it is not even possible for him to disobey if not for the favor of Allah giving him any power. Yet Ar-Rabb (The Ultimate Creator, Sustainer and Provider) is of such complete independence from all of His creation, it is out of His generosity that He is shy to uncover and disgrace him and make lawful the punishment for him, so He covers him through opening means to cover him by. He overlooks and forgives and He shows His love for His slave through His favors, yet they commit sins hateful to Him. His good is upon them every moment yet their evil is rising. He is still the Sovereign and Most Generous although their disobedience and every shameful deed goes up to Him. Allah ta’aalaa is shy to punish the one that tarnishes his Islam as well as to leave the one who outstretches his hands to Him empty handed. He calls upon His slaves to ask Him and He promises to answer them.

He is the Coverer and the Shy Who in turn loves those who possess a sense of shame and who cover faults. Whoever covers the faults of a Muslim, Allah will cover him in this life and in the hereafter. For this reason it is detested that the slave of Allah announces his sin after its commission. Rather the repentance of the slave is between him and his Rabb and not revealed to people. It is the most loathsome of people who commit sin in the night and Allah covers that sin only to remove the covering of Allah in the morning by announcing that sin.

Allah ta’aalaa said: Verily those who like that (the crime) of illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.
[Soorah An-Noor, Aayah 19].

The below is taken from : http://www.salafitalk.net/

From Brother Moosa Richardson:
Here are some relevant points regarding this issue that should be considered:

1. We are not required to restrict ourselves to calling upon Allaah using only His Names, rather we can call upon Allaah by His Attributes or Actions, like saying, “Yaa thal-Jalaali wal-Ikraam”. This does not mean that we must first affirm that Thul-Jalaali wal-Ikraam is one of His Names. Similarly, we can say, “Yaa Rabba kulli shay’” (O Lord of all things), without first affirming that “Rabbu kulli shay’” is one of Allaah’s Names… This is something well known and spoken of in the scholars’ books.

2. It is very virtuous to call upon Allaah using His Most Beautiful Names, due to His Statement, that means, “And to Allaah belong the Most Beautiful Names, so call upon Him using them…”

3. Based on the first two points, the scholars who advise(d) against saying, “Yaa saatir”, perhaps they intended to guide people to what is better: the name “as-Sitteer”, which is established in an authentic narration, as opposed to “as-Saatir” or “As-Sattaar” which are both derived from His Action of as-Sitr, like in the hadeeth, “Whoever screens a believer in this life, “satarullaah” (Allaah screens him) in this life and the Hereafter…” Thus, to call on Allaah beginning with “Yaa Saatir…” is permissible, just as it is permissible to call upon Allaah beginning with, “Yaa Badee’as-Samaawaatil-wal-Ardh…” and the likes.

4. Building on a recent thread about saying only, “Yaa Allaah!” (properly pronounced “Yallaah!”) without asking for anything… just as it is not legislated for you to call upon Allaah saying this and then not ask for anything, similarly it is not legislated for you to call upon Allaah saying, “Yaa Saatir!” without asking for anything (as is the custom of many people). This goes for when you call upon Allaah by any of His Names, Attributes, or Actions.

5. Thus, if a person were to say, “Yaa Saatir (or Sattaar), ustur ‘awraatinaa!” (O He who screens, conceal our weaknesses!”), it would be similar to any other case of calling upon Allaah by mentioning His Actions, like “Yaa Haazim al-Ahzaab” and the likes.

6. We say that “as-Sitteer” is from Allaah’s Names, and that we do not have any proof to affirm “as-Saatir” or “as-Sattaar” as His Names. However, we have no proof to negate either of them as Names either, as Allaah has Names that He has not informed us of. This requires a delicate understanding.

7. We can refer to Allaah by any of His Names, Attributes, or Actions in our oaths as well, like saying, “I swear by the One in whose Hand is my soul…”

And Allaah knows best.
Moosaa ibn John Richardson

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Al-‘Allaamah Al-Albaanee – rahimahullaah – teaches ‘Aqeedah (creed of belief) from beneath the overturned car!!

Aboo Waa’il ‘Umar bin Ahmad: Ash-Shaikh ‘Alee Khashshaan said in his printed statement “Naasir ul-Hadeeth (Supporter of the Hadeeth), and Mujaddid us-Sunnah (Reviver of the Sunnah), Al-Albaanee: He Lived as the Alone Person of the Time, and He Became the Lost Person of the Time.” This statement was published in the magazine Ash-Shaqaa’iq, and he (‘Alee Khashshaan) spoke about Ash-Shaikh Muhammad Naasir ud-Deen Al-Albaanee (saying): “I swear by Allaah, my eyes did not see anyone, as far as I know, who was more eager about the Sunnah, and more severe in aiding it, and who followed it more than Al-Albaanee. Indeed a car overturned with him inside of it between Jeddah and Al-Madinah Al-Munawwarah, and the people rushed (to it) saying, ‘O Sattaar, O Sattaar!’ (meaning O Protector). So the Supporter of Hadeeth (Al-Albaanee) said to them while he was under the overturned car, ‘Say O Sateer, and don’t say O Sattaar, for As-Sattaar is not from the Most High’s names.’ And in the Hadeeth (the Prophet said), ‘Verily Allaah is Living (Hayy), Sateer (Concealer); He loves sitr (covering, concealing or protecting).’”

Conveyed from the Home Page of Sahab net

http://www.sahab.net/sab/

Translated by Aqeel Walker

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Shaykh Yahya Al-Hajooree(may Allah protect and preserve him) was asked ,” Is it permissible to name somebody by Abdus Sattar?
Answer :I haven’t found anything about As-Sattar being one of Allah’s names. And since there isn’t any proof for this name, no one should be called Abdus Sattar.

Taken from Al-Kanz At-Thaameen fee As-ilahtu Talibatul ilm wa Zaa’iree [ vol 1, page 19] printed by Darul kitab wa Sunnah 2009
* Ibn Mundu and Al-Qurtubi count As-Sattar among Allah’s most beautiful names.
And Allah knows best.

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Sheikh Ubayd al-Jaabiree said that Siteer is form Allaah’s names not what is common on people’s tongues ‘saattar’

Sheikh al-Albaani rahimahullaah corrected aperson who called upon Allaah by ya Saatar and the sheikh said to him say Siteer and this was during a car accident they were both in.

As for the faults that harm people such as innovation and open sins then it is from piety to mention other people’s innovations that harm the people and affect the understanding of the deen.

Sheikh Ubayd said that concealing of other peoples’ faults is only praiseworthy when that fault is between that person and Allaah as for innovations and open sins that affect the public then these need to be made aware of for the greater benefit to society unless the person repents from this sincerely.

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Keeping Sins a Secret :