Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

The following is a summary translation taken from sahab.net

http://www.sahab.net/forums/showthread.php?t=351059

Sheik Muhammad ibn Salih ibn Uthamin may Allah have mercy upon him said in his explanation of the book, Aqeedah of Ahlus Sunnah wa Jamaat in tape number seven…

وَلَكِن كَرِهَ اللهُ انبِعاثَهُمْ فَثَبَّطَهُمْ وَقيلَ اقْعُدوا مَعَ القاعِدينَ

…but Allah was averse to their being sent forth, so He made them lag behind, and it was said (to them), “Sit you among those who sit (at home).” (Chapter 9 verse 46)

Oh Allah save us…this verse is extremely dangerous and the scale is in His saying, ‘but Allah was averse to their being sent forth’ meaning in battle.

{…and it was said (to them), “Sit you among those who sit (at home)}

So beware and examine yourself, and if you see yourself being lazy upon doing good deeds then be afraid that Allah is averse to you putting forth good deeds.

Then look at yourself a second time, and make yourself patient and compel yourself upon obedience. So today you do acts of obedience and you are averse to it but tomorrow you do it willingly and effortlessly.

The important point is that this is a severe warning for the one who finds himself hindered from doing good deeds, so perhaps Allah the Exalted is averse to this man being from His obedient slaves therefore He hindered him from obedience.

We ask Allah to assist us upon His remembrance and upon thanking Him, and upon good worship.

Another point in this verse, {…but Allah was averse to their being sent forth, so He made them lag behind, and it was said (to them), “Sit you among those who sit (at home).}

It was not said … (وقال) and He said (to them), “Sit you among those who sit (at home)}
Because Allah does not order with evil, rather (قيل) it was said to them sit at home.
Who said stay at home? The soul (says this), no, it wasn’t Allah that said it, but rather it was the soul.
The person’s soul speaks to him saying, ‘Sit at home, don’t go this time go another time.
And satan hinders from good
And evil companions hinder from good

So for this reason the doer of the action was removed from this sentence, meaning the one who said the statement so that it would be more comprehensive.
Therefore those who say, ‘Sit you among those who sit (at home) are numerous and we mentioned three of them; the soul, satan, and evil companions.

(Explanation of the book, Aqeedah of Ahlus Sunnah wa Jamaat, in tape number seven, second side of the tape from minute 3:16 to 5:22)

وَكَانَ الْفُضَيْل بْن عِيَاض يَقُول : يَا كَذَّاب يَا مُفْتَرٍ , اِتَّقِ اللَّهَ وَلَا تَسُبَّ الشَّيْطَان فِي الْعَلَانِيَة وَأَنْتَ صَدِيقُهُ فِي السِّرّ

This Du`a includes protection from laziness…
Page 110-111 in my version of Hisnul-Muslim (Dar-us-Salaam’s ‘Fortress of a Muslim’)

Allahumma ‘innee ‘a’oothu bika minal hammi walhazani, wal’ajzi walkasali, walbukhli waljubni, wa dhala’id-dayni wa ghalabatir-rijaal.

O Allah, I seek refuge in you from grief and sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and overpowered by men (i.ei. others).

اللهَمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَـلِ، وَالْبُخْـلِ وَالْجُبْنِ، وَضَلَعِ الدَّينِ وَغَلَبَةِ الرِّجَالِ

Al-Bukhari 7/158. See also Al-Asqalani, Fathul-Bari 11/173.

Source : http://salafitalk.net/st/viewmessages.cfm?forum=11&topic=6204

Hardship and prosperity, obedience and sin

Posted: 23 Aug 2010 12:14 PM PDT

It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2865.

Related posts:

1. The Last Drops of this World
2. Fearing that Wealth is your only Reward
3. Death and budgeting; speaking and deeds
4. Relying on some deeds, forgetting others
5. The Provision of a Traveler [this world to the next]

source: silsilat ul-hudaa wa nnoor – the series of guidance and light - tape no. 697

~

this is great naseeha (advise) and clarification on some matters of the salaah pertaining to women specifically. may Allaah increase our women in such qualities, aameen. here are the words of shaykh al-albaani (rahimahullaah):

“As for, is it correct for the woman to raise her voice with aameen, then there is a detailed explanation with regard to the question. If she is praying with women, then yes. As for if she is praying with men (and) they are strange men (i.e., non-mahram), then no. Because the voice of a woman, I do not say that it is ‘awrah (something private that should be covered) as many say, because the mothers of the believers and the wives of the first Companions used to speak with men and used to communicate with men, and oftentimes the woman used to come to the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam), and she would ask him (a question) in front of the men, and he (‘alayhi ssalaat wa ssalaam) would answer her question.

But [here], it is not from the good manners of the woman that she raises her voice with the recitation of the Qur’aan. We are often asked – is it permissible for the woman, when she is learning the recitation from a shaykh (who is) a reciter (of the Qur’aan), to repeat to him the recitation in order to [know] how he corrects (it) – no, the answer is no. Although she learns, her learning is restricted to listening only, as learned the women of all the companions from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) by listening to his recitation during prayer or outside of prayer.

If the woman prays with women while she is an imaam, she raises her voice and the women behind her also raise their voices. That is due to (the Prophet’s) saying, (‘alayhi ssalaat wa ssalaam): ‘Women are nothing but the twin halves of men,’ i.e., every ruling that came in which the men are being addressed, then the women are also included in this address, except what is made an exception. For example, and I ask for (your) attention, it is more excellent for a woman, in other than the taraaweeh prayer, to pray in her house; but on the other hand, it is obligatory upon the man to pray the five prayers in the masjid with the congregation. So here, the woman is different from the man. But the fundamental principle is as (the Prophet) said, (‘alayhi ssalaam): ‘Women are nothing but the twin halves of men.’

So if the woman leads women in prayer as an imaam, she does just as the man does as an imaam. Firstly, she raises her voice with the recitation (of the Qur’aan), and she raises her voice with aameen, and (the women) also raise their voices from behind her with aameen. Secondly, not only does the woman lead women in prayer as an imaam, but she (also) gives the adhaan and the iqaamah. Why? Because of the previous hadeeth: ‘Women are nothing but the twin halves of men.’ Furthermore, asayyida ‘Aaisha, the mother of the believers, and the leader of the mothers of the believers in terms of fiqh (understanding of the religion), knowledge and da’wah, may Allaah bless her and her father, used to give the adhaan and the iqaamah when she led women in prayer as an imaam.

And here there is an admonition which there is no question about – the woman here differs as well from the man, as she does not step up before the row of the women, but rather she stands in the middle as if she is one (of the women) from the row. She does not step up before them [to lead as the man does]; there has come a text regarding this also. Therefore, in this circumstance, the woman is not included in the generality of (the Prophet’s) saying, (‘alayhi ssalaam): ‘Women are nothing but the twin halves of men.’”

Source

Questioner inquires:  What is the Muslim Woman’s agenda in Ramadan so that she can worship Allah by way of it and at the same time complete the services of the people of her household?

Sheikh Sulaymaan ar-Ruhaylee, may Allah preserve him, answers: We say that the Muslim Woman’s agenda is that of the (Muslim) Mans. However the Muslim Women increases in worship.

• That is because when the women strives in the service of her husband and the members of her household and she prepares food for them that which will sufice them, then she is in obedience to Allah, ‘azza wa jall, provided that she seeks the reward from Allah. Therefore, in this is a reward for her and also an increasement for her good deeds.
• And it is befitting for the Muslim Women when she is preparing the food that she busys her tongue with the rememberance of Allah. So while she is cooking she glorifies Allah, while she is cooking she is saying tahleel (Laa ilaaha illa Allah/ None has the right to be worshipped except Allah), while she is cooking she is remembering Allah and in that she will have a tremendous reward.
• (Like this) preparing food will never divert her from the obedience of her Lord, Glorified is He, during the day of Ramadan.

So congratulations to the Muslim Women who services her husband and the members of her household and she seeks the reward from Allah, ‘azza wa jall, and by that she does not become heedless concerning the rememberance of Allah and she performs what she is capable of doing from the different acts of worship during the day of Ramadan. For indeed she has achieved a great success.

Source: http://www.sahab.net/forums/

`Aqaa’id refers to the aspects of knowledge and belief that are held, such as what relates to Tawheed, and the Names and Attributes of Allaah, and the affairs of the Unseen, such as Paradise, Hellfire, the Hawd, and the Angels, Jinn and so on. Manaahij, is a very broad term, and refers to the action based matters, and generally speaking it is used in relation to the affairs of da`wah, and rectification, and correction and cultivation and so on. When we say “manhaj” we actually mean what is found in the Sunnah in relation to what describes the precise way that one ought to behave or act, or proceed in a given situation.

To give some limited example of issues of “manhaj”:

1. how do you behave in the presence of tyrannical rulers?
2. how do you behave when people attack you in your home, such as the khawaarij or the bughaat? do you fight them, and then continue to chase after them and seek them out, or do you fight them only enough so as to repel them, and if they flee, then you leave them and refer the matter to the walee?
3. when you proceed upon calling people to Allaah, where do you begin?
4. how do you behave with the people of innovation?
5. how do you enjoin the good and forbid the evil?
6. were demonstrations and riots means of changing rulers and are they from the manhaj of the Salaf? No.

And so on. All of these are affairs of manaahij, which are action-based, practical issues. And if you look in the books of the Salaf, you find that these matters are included as the USOOL, i.e. the foundations of the deen. So in these books you find that the Salaf speak about issues of aqeedah and they speak about issues of manhaj, and they do not differentiate between them, and they include all of them from the Usool, and they held that anyone opposing these affairs to be upon opposition and upon innovation. Also certain affairs of fiqh were included and were accepted as distinguishing features that separate between Ahl us-Sunnah and those who oppose them, such as wiping over the khuffayn.

Also manhaj can also refer to the approaches taken in deriving the understanding of the Book and the Sunnah. For example, how do we understand the topic of Allaah’s Names and Attributes? How do we extract rulings from the Book and the Sunnah? In each of these topics there are methodologies and courses of action. And again you find that the Salaf have included aspects of this in their books, such as accepting the authentic narrations concerning the Attributes and not rejecting them, and the censure of the use of intellect and opinion concerning the Sunnah (be that in relation to aspects of `aqeedah or fiqh) and so on.

The answer to your question is that even though the Salaf have not explicitly spoken of the link between `aqeedah and manhaj (and the falsehood of distinguishing between them) in the manner that the scholars quoted above have, then when you look at their books you find that this distinction was not present in their understanding. Rather to the Salaf, there were matters of Usool (foundations) and these foundations included` aqaa’id, and manaahij, and at times, limited issues of fiqh.

If you have a quick read through al-Barbahaaree’s book, you will see that this is clear inshaa’Allaah.

Shaykh Saalih al-Fawzaan – may Allaah preserve him – said, The reasons for disunity are many. From amongst the main causes are: Firstly, opposing the manhaj (methodology) of the Salaf, the Companions of Allaah’s Messenger and those who follow them. So the Salaf had a manhaj that they adhered to; a manhaj in `aqeedah (creed), a manhaj in da`wah (calling to Allaah), a manhaj in enjoining good and forbidding evil, a manhaj in how to judge between people. This manhaj, in all situations, was based upon the Book of Allaah and the Sunnah of our Messenger . (Wujoob ut-Tathabbut fil-Akhbaaar p.18)

So in reality manhaj covers the course of action in all affairs of the religion, be that in `aqeedah or da`wah or fiqh, or tazkiyah etc. In our times, manhaj is referred more specifically to the issues in which controversy has entered into, like rebellions, takfeer of the rulers, jarh and ta`deel, co-operation with the Innovators, lenience towards them, jam`iyyaat and jamaa`aat, and all of these matters relate to the methodologies of da`wah that certain groups are upon, and in which they oppose the Salaf.

Taken from : http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=772

Related Links:

• The Difference between Aqeedah and Tawheed
• The difference between the Aqeedah and the Manhaj

• Response to the one who says: ‘l do not need to learn ‘Aqeedah.’ – by Shaykh Ibn Fawzaan
  An stern advice to those who belittle the learning and teaching of the creed of Islaam.
• The Blemishes of `Aqidah and the means to avoid them – Ibn Baz ( alifta.com) [PDF]

Source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1

shaykh al-albaani (rahimahullaah) begins with the khutbat ul-haajah maa shaa Allaah, and the first part of his talk revolves around the meaning of the hadeeth below:

Allaah’s Messenger sallallahu ‘alayhi wa sallam said: “Allaah says [to the angels], ‘If My slave intends to do a bad deed then do not write it against him until he does it; if he does it, then write it as it is, but if he leaves it for My sake, then write it as a good deed for him. And if he intends to go a good deed, but does not do it, then write it as a good deed for him; and if he does it, then write it for him as ten good deeds up to seven-hundred times as much up to many more times” – Saheeh al-Bukhaari

The shaykh comments and speaks on the many favors of Allaah upon His believing slave:

“…First, if he does a good deed it [the count of the deeds] is multiplied – as for a bad deed, then it [the count of the deeds] is not multiplied. Second, if he did not do a bad deed, and had intended to do it, nothing is written against him, as opposed to [gaining a] good deed: if he intended to do (a bad deed), then did not do it, a good deed is written for him. Why? – because he left it fearing Allaah ‘azza wa jal. And the [understanding of] this is that if he intends to do a bad deed, then leaves it and does not act upon it for some reason, and it is not (because of) his fear of Allaah, the Blessed and Most High, then nothing is written upon him, neither a bad deed nor a good deed. As for if his motive for leaving this bad deed was his fear of Allaah ‘azza wa jal, then this bad deed, because of his leaving it, turns into a good deed. Hence, fearing Allaah ‘azza wa jal pushes its possessor (the possessor of the quality of fearing Allaah) to have many good deeds. Every time he intends to do a bad deed and he leaves it fearing Allaah, the bad intention turns into a good deed.”

Source : http://salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=10686

Related Links:

• Understanding the Concepts of Good & Evil Deeds – Transcribed – Shaykh Salih as-Sindee – 12 pages – [PDF]
  As for the good deeds, they are all actions of obedience, they are the righteous actions, they are acts of worship.

• [Ibaadah]
• [Khawf (Fear) & Rajaa (Hope)]
• Actions or Deeds

Al ‘Allaamah Ibn ‘Uthaymeen, may Allaah have mercy upon him, was asked:

In Kuwait, we have a sermon after four Rak’ahs of Salaatul Qiyaam, is this permissible? If it is permissible, how should this sermon be given?

He responded:

My opinion is that you should not do it.

Firstly:  It is not from the guidance of the Salaf.

Secondly:  Some people may want to pray Tahajjud and return home, and doing so may be a hindrance for them because it forces them to listen to the sermon. If a sermon is not accepted, its harm is greater than its benefit, this is why the Prophe (Sallalahu Alaihi wa Sallam) – used to draw the companions he used to give sermons to, he wouldn’t burden them and be repetitive.

So I see that leaving it is better. If the Imaam would like to give a sermon, he should give it at the end, when the prayer is finished.

He was also asked:

What is the ruling of constantly giving a sermon in the midst of Salaatul Taraweeh?

The Shaykh, may Allaah have mercy upon him, responded:

As for giving a sermon then no, because this is not from the guidance of the Salaf. But the Imaam may give a sermon if needed or if he would like to, after the Taraweeh. If he intends worship by doing so it is an innovation, and the sign that he intends worship by it, is that he continues doing it every night.

Furthermore we say; why my brother, are you giving a sermon to the people? Some people may have work to do and would like to finish the prayer so that they may have implemented the saying of the Messenger:

“Whoever stands in prayer with the Imaam until he finishes would receive the reward of a whole night in prayer.”

If you yourself love to give a sermon, and half of the people in the Masjid also love this, rather three quarters of them do, do not constrain one quarter of the people for the sake of three quarters. Didn’t the Messenger (Sallalahu Alaihi wa Sallam) – say:

“If one of you were to lead the prayer then make it light, for indeed there are weak, ill and people with needs praying behind you.”

Or as was stated by the Messenger (Sallalahu Alaihi wa Sallam), meaning do not compare the people to yourself or to others who love the sermon, compare the people with what makes them at ease. Pray the Taraweeh with them, and if you finish and the people finish, then say what you wish.

We ask Allaah to bless us and you with beneficial knowledge, and righteous actions.

[Liqaa al baab al Maftooh: 118]

Al ‘Allaamah al Albaanee, may Allaah have mercy upon him, was asked:

Is it permissible for the Imaam of the Masjid to give a sermon between Rak’ahs during Salaatul Taraweeh?

He responded: It can be permissible and it can be impermissible. If it is concerning drawing people’s attention to an immediate issue, warning them, ordering with good and forbidding from evil concerning it, then it is an obligation. As for it being taken as a habit that is always practiced, then this is contradictory to the Sunnah.

[Silsilat al Hudaa wan Noor: 656]

He also said: The night prayer during Ramadaan was legislated in order to draw closer to Allaah the Mighty and Majestic with prayer, this is why I do not see that Salaatul Taraweeh should be mixed with knowledge or teaching and so on, Salaatul Qiyaam should be the only worship performed. As for knowledge, then it has its time, and it is not specified to any specific time, rather the best interest of the students should be taken into consideration.

This is the basis, and I intend by is to clarify that whoever makes a habit out of teaching people between every four Rak’ahs during Salaatul Qiyaam for example, then this is a newly innovated matter that contradicts the Sunnah.

[Silsilat al Huda wan Noor: 693]

Related Links:

• The Excellence of Optional (Tawawih) Prayer during Ramadan - Riyadh ul Saleheen
• The Night Prayer in Ramadhan – by Shaik Nasiruddin Albanee [PDF] – Al-Ibaanah eBooks
• The Way to Perform the Night Prayer – Salaat at-Taraaweeh – by Shaik Nasiruddin Albanee

Shaykh Albaani, may Allaah have mercy upon him, said:

The Scholars have said: “From the signs that one is blessed in his knowledge is him referring points of benefits to the founder of it”(such as the author or a reference to where one got the benefit from

Because in doing that one frees himself from plagiarism as it has been brought to attention by the Prophet, alaihi as salaatu wa salaam, in his statement: “The one being satisfied with that which he has not been given is as a person wearing two garments of deception”. Agreed upon by al Bukaari and Muslim.

The Reference:

The Preface of Shaykh Albaani for the Book: Kalimut Tayyib for Shaykul Islaam ibn Taymiyah

Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan.

Read and download here.

Jazakallah Khair brother Abû Abdillâh Owais Al-Hâshimî who translated and uploaded the file

As-salaamu ‘alaykum wa rahmatullaah

If you are annoyed and frustrated with all the filthy pictures that come into your house when you only want to read your email, then do this (this is for MS Internet Explorer):

1) In the top of your browser, go to TOOLS
2) Click INTERNET OPTIONS
3) Click on the ADVANCED tab at the top
4) Scroll down to the option SHOW PICTURES, remove the check from the box
5) Click APPLY

Now you will see blank boxes for all jpegs and gifs (picture files), if you do need to see them, as they may be buttons or pictures of things that are permissible, just click on the blank square with your right mouse button and choose SHOW PICTURE.  Try it here on salafitalk, you will only be prevented from seeing the banner at the top of the screen, everything else is still there.

This is especially good for email, especially yahoo, since it seems to be the filthiest by far.

May ALlaah help us to rid our houses of the munkar that creeps in without our intention!

After knowing this, you should realize that NOW YOU HAVE THE CHOICE to either allow pictures or not.  So if you continue to bring fitnah into your own home, it is by your choice, you can not say that there is no way around it!

Remember that the angels do not enter a house with a picture in it. [See Saheeh Al-Jaami' #7260-7262]

Moosaa Richardson

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=299

Other Comments:

Or you can use the FREE Mozilla browser (www.mozilla.org). With it you can block images completely from your mail, and you can selectively block images from websites, so that for Islamic sites you can still view all of the icons, banners, etc. images that make browsing easier and more enjoyable.

Go to Tools –> Options –> Content
uncheck “Load Images Automatically”
or you can add exeptions

or The FireFox browser has multiple free add-ons that you can use the block advertisements and images.