Important Benefit from Sheikh ‘Uthaymeen Related to Marriage and Observing that which is Apparent – Translated by Mustafa George
بسم الله الرحمن الرحيم
While explaining the hadeeth of Fatimah bint Qaes (may Allah be pleased with her); in which she approached the Prophet صلى الله عليه و سلم and informed him that individuals have approached her for marriage, upon hearing the names of these individuals the Prophetصلى الله عليه و سلم replied:
As for Abu Jahil, he does not remove the stick from his shoulder (he beats women), and as for Mu’awiyah, he is poor. Instead, marry Usamah. (Saheeh Muslim)
Sheikh ‘Uthaymeen commented (in summary):
If it were said: How can the Prophet صلى الله عليه و سلم say: “As for Mu’awiyah, he is poor”, while he (the Prophet) doesn’t know? It’s possible he (Mu’awiyah) will become wealthy (in the future). And actually, this did take place. Mu’awiyah became a ruler; in fact he became one of the wealthiest rulers.
Thus, we say: From this hadeeth a vital benefit can be derived, which is: That which should be considered is what is apparent, not what will possibly occur in the future. Pay close attention to this principle. An individual is not commissioned to (consider) matters of the unseen, but rather, he is responsible for that which is in front of him.
Consequently, we know the answer for a commonly mentioned question (issue). This occurs when a man who is not practicing seeks to marry a practicing female. The female would like to marry him and thus she says: It’s possible that Allah will guide this man by way of me. This action (him changing) may or may not occur in the future. She does not know, but that which is presently apparent is that this individual is not practicing. If the female was to say: It is possible that Allah will guide him by way of me, we will respond: It is (also) possible that Allah will lead you astray by way of him! Both of these outcomes are possible, and you (the female) being led astray by way of the man is more likely, due to the fact that the authority and influence of the man over the woman is much greater than her authority and influence over him. Likewise, how many men put pressure on their wives to perform something that the husband wants, and due to his pressure, the female falls into something she herself dislikes. This is something which is known and proven. The most important benefit in this issue is that a person is responsible for that which is apparent, not that which will may or may not occur in the future.
Source: Fathul Thee Jalalee wal Ikram bi Sharh Bulough al Maram vol. 11, pg. 201
May Allah have mercy upon our beloved Sheikh and father Sheikh Muhammad bin Saleh al ‘Uthaymeen. Indeed his statements and clarifications are filled with wisdom and sound understanding. The advice of the Sheikh can also be applied to the common day belief of many sisters (when approached for marriage by individuals not upon the methodology of the Salaf): I know he’s not Salafi, but ان شاء الله he will come to the minhaj through my guidance and direction! Then after a few months, we find the sister attending the gatherings of the people of innovation and those supporting them! We have even witnessed sisters falling into major shirk, innovation, and defending the callers to hizbiyah due to being married to individuals not upon the methodology of the Salaf. Similarly is the statement of some females, when approached for marriage by an individual who has a proven reputation of mistreatment of women, you find some women saying: I will be the one to change him! Or: He will never treat me the way he treated others! These spurious statements and the likes are clear examples of how females place themselves in dreadful predicaments as it relates to marriages.
May Allah guide our women to that which is better, and may He keep us all firm upon the straight path.
Mustafa George DeBerry @http://knowledgeofislamblog.wordpress.com
Riyadh, Kingdom of Saudi Arabia
17th of Dhil Hijjah | Oct. 22, 2013
What is the ruling on drawing orchards as if they are depicting Paradise and a fire as if it is depicting the Hellfire?
Answer (Shaykh Muhammad ibn Saalih Al-‘Uthaymeen):
This is not permissible, because we do not know the description of this; as Allaah the Mighty and Majestic has said:
No person knows what is kept hidden for them of joy as a reward for what they used to do. (As-Sajdah 32:17)
And none knows the (full) description of the Hellfire. It is greater than the fire of the Dunyaa by 69 times; (that goes for) all fires of the Dunyaa, due to what is within the fire from terror; such as a gas fire and other than that from that which is worse. So can anyone actually depict the Hellfire? No one is able. Due to this, convey to the one who does this that it is Haraam. It is extremely unfortunate that the people today have begun depicting affairs of the Hereafter as if they are worldly matters that they see. I saw a square paper, like a flyer, and there was written upon it: Al-Mawt (Death); there was a line and there was drawn a grave, then a line and there was drawn (what appeared to be) Al-Qiyaamah, and so on. This is as if he drew what is after death, with lines depicting this; the refuge is with Allaah. Moreover, it is said: What makes you know that this comes after that? It is known that the Fire, and resurrection (etc.) is after the grave, but the details of what will happen on the Day of Standing, the reckoning, the scales, and other than that; we do not know the details of that. But this is boldness; great boldness, and a strange thing that one would venture into this matter. However, in general the papers which are circulated amongst the people today upon which is written: This is the Messenger, upon him be prayers and peace; it is obligatory to abandon and warn against these papers.
Summary Translation By: Raha ibn Donald Batts
Posted from: http://mtws.posthaven.com
PS: We will remove the images of fire / gardens from the existing posts soon, insha’ Allaah
Liberalism, Secularism, and Globalization
Explained by Shaykh Uthaymeen (1421 H)
Questioner: Is it permissible to apply the term secularist, or liberal upon the person who boast with these labels and he says he is a secularist, and a liberal and he openly opposes the implementation of Sharia?
Shaykh Uthaymeen: Who is the liberal?
Questioner: The one who calls to absolute freedom without restrictions.
Shaykh Uthaymeen: It is obligatory upon the leaders prosecute the likes of these individuals and sentence them according to what the Sharia requires. Because the person who calls to absolute freedom from every restriction even if it is a religious based restriction; then this person is a disbeliever.
What is the meaning of us saying: You are free, pray or don’t pray, fast or don’t fast, pay Zakat or don’t pay Zakat?
This means the person denies an obligation from the obligations of Islam; rather he denies all the obligations of Islam. He allows fornication and homosexuality, and alcohol; is this not the case? How can this person be a Muslim? This person is an apostate, a disbeliever. This person is to be judged (by the Muslim ruler). He is told to return to the religion of Islam and keephis evil away from the Muslims if he does not do so; then he is executed (by the authority of the Muslim ruler).
As for the secularist; I do not have awareness of them, if you have knowledge of them, then describe them to us and we will judge by what we see is necessary.
Questioner: They are those who view religion and government should be separated.
Shaykh Uthaymeen: These are lesser than those mentioned first; as they are more dangerous.
If the country does not rule by the religion of Islam then it is lost. And Subhana Allah the Exalted, every verse in the Quran and every Hadith from the Sunnah, all of it proves that Islam is the country. Meaning it is obligatory upon the country to apply Islam upon itself and its laws, and its people.
In any case: I advise my brothers who are true believers to be firm in the face of these movements. Because now the disbelievers, due to what Allah the Exalted has given them from industrial power and control over the people they want to remove the Muslims from their religion, by using words that resemble the truth but they are not the truth.
Like globalization for example. Globalization means: All the people are free and they are all the same. The markets in the metropolis of disbelief and the markets in the metropolis of Islam are the same. Sell what you want, buy what you want; you have freedom in everything.
Thus it is upon the Muslim—upon the ruler first and the people second—to combat globalization, and to not easily accept it. Because the end result is it leads to the Jews, Christians, Magians, apostates, Muslims, and hypocrites are being the same; globalization of the world. Thus it is upon us to reject this ideology. And all praises belong to Allah, perhaps if the rulers find pressure from the people he will respond to them; even the rulers who do not care to apply the Sharia. As for the rulers who give importance to applying the Sharia and advocating it in every opportunity, then we hope the cure will come from their midst and they will not require and cure from the outside.
Translated by Rasheed ibn Estes Barbee
Posted from: http://mtws.posthaven.com
Watch Video @ http://wp.me/p2sNCV-2UK
The Real Meaning of Zuhd (Not having a love for the Dunyaa) – Shaykh Muhammad bin Salih al-Uthaymeen
The Real Meaning of Zuhd (Not having a love for the Dunyaa)
By Muhammad bin Salih al-Uthaymeen (d.1421 A.H.) -Rahimullaah-
Published by Miraath Publications
Listen to Audio Excerpt @ : Day 29: The Real Meaning of Zuhd (Not having a love for the Dunyaa)
a) AbdurRahmaan bin Ali bin Muhammad Ibn Jawzi (d. 598 A.H.) said:
‘Zuhd is not just leaving wealth or giving wealth to show that you are generous and strong, nor to get people’s hearts to incline to you, on the contrary Zuhd is leaving worldly things due to having the knowledge that it is insignificant in relation to the immeasurable value of the Hereafter.’
[Taken from: ‘Mukhtasir Minhaj al-Qasideen’ p.324]
b) Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The intent of Zuhd is not rejection of having possessions, since in fact Sulayman and Dawood –alayhim as-Salaam- were the ones who had the most Zuhd from amongst the people at their time and they had been endowed with wealth, land and women.
Our Prophet -sallAllaahu alayhi wa sallam- had definitely the most Zuhd above all mankind, and he had nine women. ‘Ali bin Abi Taalib, AbdurRahman bin ‘Awf, Zubayr and Uthmaan -Radi Allaahu anhum- were from those who had Zuhd even though they had wealth, and there were many others like them.’
[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) Volume 2/13-14)]
c) Al-Hasan said:
‘Having Zuhd of the Dunyaa is not prohibiting oneself from that which is Halaal, nor by wasting money, but it is knowing that what is in Allaah’s Hand is more trustworthy than one’s own-self and what he has in his hand (i.e. possesses).’
[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) 285]
d) Ibn Rajab al-Hanbali (d.795) -Rahimullaah- said:
‘Abu Sulayman said: ‘Do not testify for anyone that he has Zuhd, since indeed Zuhd is in the heart.’
[Taken from: ‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.436]
Compiled & Translated By Abbas Abu Yahya
- The Concept Of Zuhd: The Understanding Of The Salaf And The Bid’ah Of The Mystic Sufis
See Appendix – PDF – 12 Pages – Dr Saleh asSaleh
- Some Narrations about the Reality of Zuhd & Dispraise of the Dunyaa
Collected & Translated by Abbas Abu Yahya
- Ahadeeth Pertaining to Transactions, Earnings & Zuhd : Part A - Part B - Part C - Part D - Part E
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
[Q]: What are the benefits that a Muslim will obtain if he constantly makes wuhdoo after everything that breaks it?
[A]: Shaykh al-‘Uthaymeen [d. 1421 AH], may Allah have mercy on him, answered:
The benefits that a Muslim obtains if he constantly makes wuhdoo after everything that breaks it are that he remains in a state of ritual purity, and remaining in a state of ritual purity is a righteous action.
Also, he may be a person who constantly remembers Allah in all situations, so when he remembers Allah, he will be in a state of ritual purity.
Likewise, he may need to pray, and the place he is in may not have any easily accessible water to make wudhoo with. So, in that situation, he will already be ready for prayer.
What’s important is that when a person remains in a state of ritual purity, there are many benefits. (1)
(1): Muhammad al-‘Uthaymeen, Fataawaa Noor ala ad-Darb, v.3/pg.76/#1392
Posted from: http://embodyislam.org
It is Befitting for the Intelligent Person to Protect His Tongue from Frivolous Speech Whether He is Fasting or Not
[Q]: There is a man who is fasting that speaks much in gatherings about things that don’t contain any benefit. Is his fast valid?
[A]: Shaykh al-‘Uthaymeen [d. 1421 AH], may Allah have mercy on him, answered:
His fast is correct. However, it is befitting for the fasting person to spend his fast indulged in obedience: prayer, reading the Qur’aan, remembrance [of Allah], and other than these things.
As it relates to frivolous speech, then this is a loss for a person, rather he is fasting or not. This is due to the statement of the Prophet, prayers and peace upon him, ‘Whoever believes in Allah and the last day, let him say good things or be quiet.’ [al-Bukhaaree and Muslim]
Frivolous speech sometimes turns into speech that is impermissible, such as backbiting or belittling a person, and what resembles these things. Thus, it is befitting for the intelligent person to protect his tongue from everything that there is no benefit in, whether he is fasting or not. (1)
(1): Muhammad al-‘Uthaymeen, Fataawaa Noor ‘ala ad-Darb, v.7/pg.182/#2771
Posted from: http://embodyislam.org
The Prohibition of hanging verses from the Quran and taking it as calligraphy – Explained by Shaykh Uthaymeen
The Prohibition of hanging verses from the Quran and taking it as calligraphy
Explained by Shaykh Uthaymeen
Watch Video @ http://wp.me/p2sNCV-2IW
I want to warn against two affairs which are connected to the Noble Quran. One of them being: Many people hang the noble verses (from the Quran); they hang them on the walls in places throughout their homes. This hanging (of the verses) is considered an innovation that did not appear among the Companions or from those who followed them in goodness. And I do not know why they hang these verses.
Do they hang them in an effort to exalt the Quran? (If this is the case) then they are not more diligent in exalting the Quran than the Companions of the Messenger صلى الله عليه وسلم, and those that followed them in goodness; and it has not been narrated that they used to hang the verses of the Quran.
Do they hang these verses to repel from themselves evil? (If this is the case) then this is not the means by which to repel evil from them. Rather the method is for the individual to recite what has appeared in the Sunnah to repel evil. He reads that with his tongue. As the Prophet صلى الله عليه وسلم said:
Whoever recites Ayatul Kursi during the night, there will continue to be for him a protector from Allah, and no devil will come near him until the morning.
And it is the statement of the Exalted:
Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.
Thus hanging this verse or any other verse will not avail them at all.
Or do they want to seek blessings by hanging the Quran upon the wall? (If this is the case) then seeking blessing with the Quran in this manner is not legislated, rather this is an innovated matter. And the Prophet صلى الله عليه وسلم said:
Every innovation is misguidance.
Or do they want from that, for the person to remember the Quran when he raises he head towards it? But it you apply this affair to what really occurs you will find this has no effect. This is because in the gathering—all of them—you do not see anyone from those seated raising his head to recite this verse or (raising his head) so that he may reflect upon what it contains from the rulings and reports.
And the Salafi, may Allah be pleased with them, differed concerning the issue: Is it permissible for a sick person with a mental illness or a physical illness to hang something written from the Quran upon himself or not.
And the correct answer is that it is not permissible for a person to hang something on his chest or to place something beneath his pillow, from the verses of the Quran in an effort to be cured by way of it; because this method has not been narrated from the Prophet صلى الله عليه وسلم.
Or do those who hang these noble verses aimlessly for décor? For verily it is not befitting that the Quran is taking without purpose and for décor, becoming merely a decoration. Verily the Quran has a loftier and greater status than to be taken as beautification and to decorate the walls.
For that reason I call upon all of our brothers who have hung it to remove it because all of the possibilities you have heard show that hanging (the verses) is something which is not befitting.
As for the second affair which I want to bring caution too specifically; it is the calligraphers, those who draw for the people on paper or other than that. They take from the noble verses and draw them in fonts other than the Uthmani script. They make these fonts according to the specialty of the texts. Such that I have heard that when some of them want to write the statement of the Exalted:
يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ
He wraps the night over the day and wraps the day over the night (Soorah Az Zummar 39:5)
So he will write the letter wāw (الواو) as though it is wrapped. Thus he wants to sketch the Quran according to what the meaning indicates. And this is no doubt impermissible. For it is not befitting to draw the words of the noble Quran as shapes to indicate the genius of the calligrapher, or to attract the eyes by way of its inscription; because the Quran is not intended for decorations and art. And whoever has any of that then it is upon him to burn it and efface it, such that the verses of Allah are not taken as jest. And the scholars—may Allah have mercy upon them—have differed concerning the issue: Is it permissible to write the Quran in other than the Uthmani script, even for the children. The scholars differ, having different three statements concerning this issue.
But as for writing it with this type of inscription, then there is no doubt that it is not permissible. Therefore it is upon us O brothers to honor the Book of Allah and glorify it, and to utilize it for what it was sent down for; to serve as an admonition and a healing for what is in the hearts, and a guidance and mercy for the believers. Listen to the wisdom for it being sent down, which is found in the statement of the Exalted:
(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Soorah Sad 39:29)
It was not sent down to be hung on the walls, and it was not sent down in order to use it as calligraphy. And there is another warning against hanging it on the walls, which I do not believe anyone can avoid. These gathering which have something from the Quran in the places of impermissible vain speech; perhaps backbiting will be heard there, perhaps lying and insulting will be heard there, and perhaps impermissible acts will be performed there. Thus this will be an act of mockery with the Book of Allah, because the verse will be above the heads of those present while the disobey Allah the Exalted in front of the verses from the Book of Allah.
Translated by Rasheed ibn Estes Barbee
Watch Video @ http://wp.me/p2sNCV-2IW
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Some Mistakes Made concerning the manner of raising the hands With the Takbeer
From the contradictions of the Sunnah regarding the manner of raising the hands with the Takbeer, is what some of the worshipers do. From that:
- 1. Raising the hands under the shoulders to the pectorals.
- 2. Bending the fingers of the hand.
- 3. That he turns the bottoms of the hands towards the face or he makes them face each other.
- 4. That he separate his hands much from the sides of his shoulders with the Takbeer.
- 5. That he raise one hand without raising the other.
- 6. That he flap his hands about with the Takbeer.
- 7. That he raise his hands over his head.
All of these descriptions oppose the Sunnah!
Taken from: Explanation of the Prophet’s Prayer Described, by Shaykh Muhammad Baazmool (hafidhahullaah)
Translated by: Raha ibn Donald Batts
The Correct Manner of Raising the Hands In The Prayer, by Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah)
Shaykh Muhammad bin Saalih al-’Uthaymeen was asked: What is the manner and place of raising the hands? There are some who raise the hands to the chest, and some who raise them to their lower part of their chests. Please clarify for us the correct manner in this. And may Allaah reward you.
Shaykh al-’Uthaymeen answered: Raising of the hands in the prayer is in four places/times:
- First: During the Takbeeratul Ihraam (The Opening/Beginning of the Salaat)
- Second: While going to Rukoo’ (bowing position)
- Third: After rising from the Rukoo’
- And the fourth place is at the rising from the first Tashahhud 
[And as for the way of raising the hands]:
The hands are not to be raised past the height of the (upper) tips of the ears, or (you can raise the hands) to the ear lobes, or to the shoulders.  This is the Sunnaah. Meaning either you raise your hands to the top of the ears, or to the height of the ear lobes, or to the shoulders.
As for raising the hands to (the height of) the chest, then this is wrong. In reality this action is useless, and there is no reward for the person who does this. This is because this action (raising the hands to the chest) has not come in the Sunnah, and nor does this action bring tranquility. So it is just a movement of an action that is not legislated; thus, this will be from the actions that are not part of the salaat and are in vain.
Therefore, we tell our brothers and sisters who are diligent on acting upon the Sunnah, (especially) in raising the hands: The least is that they should raise their hands to the shoulders, or (they could do more) and raise them to the ear lobes, or to the upper part of the ears.”
And it is best, that you do this one at a time, and the next some other time. So as to revive the Sunnah in all its aspects and actions.
 This in reference to the hadeeth in Saheeh Bukhaaree from Ibn ‘Umar (radiallaahu ‘anhuma): “When the Prophet (sallallaahu ‘alayhi wa sallam) stood for prayer, he raised his hands until they were at the level of his shoulders then said, ‘Allaahu akbar,’ and he would do that when he said, ‘Allaahu akbar’ for the bowing. And when he raised his head from bowing, he raised them like that as well and then said ‘Sami’ Allaahu liman hamidah, Rabbana walakal hamd.’”
In another narration, also in Saheeh Bukhaaree, Ibn ‘Umar reported, “When Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) stood from the second rak’ah, he said ‘Allaahu akbar’ and raised his hands.” This has also been narrated in the hadeeth of Abee Humayd as-Saa’idee (radiallaahu ‘anhu). See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
* It should be noted that raising the hands is also authenticated while rising from every (applicable) rak’ah. Shaykh al-’Uthaymeen (rahimahullaah) did not mention this. Please refer back to Sifaatu-Salaat an-Nabee (The Prophet’s Prayer Described) of al-Imaam al-Albaanee (rahimahullaah).
[For example, Shaykh Al-Albaanee mentioned in the footnotes under the chapter "Standing up for the Third, and then the Fourth Rak'ah" that there is a hadeeth with an authentic chain in Abu 'Awaanah and Nasaa`ee that proves the Prophet (sallallaahu 'alayhi wa sallam) used to sometimes raise his hands when rising for the fourth rak'ah.]
 The above hadeeth in Saheeh Bukhaaree from Ibn ‘Umar states the proof for raising the hands to the level of the shoulders. As for raising them to the ears, it is in the report of Maalik bin al-Huwayrith (radiallaahu ‘anhu) who said: “I saw the Prophet (sallallaahu ‘alayhi wa sallam) raise his hands when he said ‘Allaahu akbar,’ when he bowed, and when he raised his head from bowing, until they extended to the level of his ears.” See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
[Shaykh Al-Albaanee wrote in The Prophet's Prayer Described, under the Chapter "Raising The Hands":
He (salallaahu 'alayhi wa sallam) would raise his hands sometimes with the takbeer , sometimes after the takbeer , and sometimes before it. 
“He would raise them with fingers apart [not spaced out, nor together],”  and “he would put them level with his shoulders” , although occasionally, “he would raise them until they were level with [the tops of] his ears.” 
4- Bukhaaree, Nasaa`ee
6- Bukhaaree, Abu Daawood
7- Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it saheeh, and Dhahabee agreed
8- Bukhaaree, Nasaa`ee
9- Bukhaaree, Abu Daawood ]
Translation by: Abu Waheeda as-salafee
Source: The Correct Manner of Raising the Hands In The Prayer by Shaikh al-’Uthaimeen
Imam Ahmad: Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, after ruku’) is an Innovator!
Narrated by Nafi’: Whenever Ibn ‘Umar started the prayer with Takbeer, he used to raise his hands. Whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, “Sami’ Allaahu Liman Hamida”, and he used to do the same on rising from the second Rak’a (for the 3rd Rak’a). Ibn ‘Umar said: “The Prophet used to do the same.” [Bukhaaree, The Book of The Characteristics of the Prayer]
In his Saheeh, Imam Muslim (rahimahullaah) included a chapter: The Desirability of Raising The Hands Opposite The Shoulders at the Time Of Beginning The Prayer and at the Time of Bowing and at the Time of Returning to the Erect Position after Bowing. In this chapter are six ahadeeth, narrated by various companions.
Shaikh Muhammad Ibn Haadee al-Madkhalee (hafidhahullaah) relayed that Imam Ahmad (rahimahullaah) said: “Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, and after ruku’) is an Innovator!
‘Abdullaah Ibn ‘Umar (radiallaahu ‘ahumma) would gather pebbles to throw at whoever he saw not raising his hands during the prayer – to show his rejection of them – because they opposed the Sunnah of Muhammad (salallaahu ‘alayhi wa sallam).” [Sharh Ibaana Sughraa]
[May Allaah be pleased with all the companions and have mercy on all the true scholars who have passed, and preserve the living Salafee scholars, and their Salafee students.]
A brother (may Allaah reward him generously) brought to attention the fact that in Imam Al-Albaanee’s highly beneficial book The Prophet’s Prayer Described, there is a tremendous related benefit. In the footnotes under the chapter of Rukoo’ (Bowing), In-sha`Allaah you will find the following gem:
‘Abdullaah ibn Ahmad reported from his father [Imam Ahmad, rahimahullaah] in his Masaa`il (p. 60): “It is related from ‘Uqbah bin ‘Aamir (radiallaahu ‘anhu) that he said about a man raising his hands during prayer, ‘he earns ten good deeds for each such movement.’” This is supported by the hadeeth Qudsee: “…he who intends a good deed and then does it, Allaah writes it down with Himself as from ten to seven hundred good deeds.” [Transmitted by Bukhaaree & Muslim, rahimahumullaah] See Saheeh at-Targheeb, no. 16. [END OF FOOTNOTE]
That’s at least 430 deeds a day over the course of the five obligatory prayers – not counting the optional prayers and not counting raising the hands when rising for the second rak’ah and fourth rak’ah.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُور ٌ رَحِيم
Say (Oh Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Tawheed, follow the Qur`aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.” (Aali Imran, ayah 31)
Refusing to raise the hands is one matter. Preventing others is another matter.
For more on the tremendous importance of following the Prophet (salallaahu ‘alayhi wa sallam) and his Sahaaba, click here.
Wisdom For Raising The Hands in Salat
In her commentary on Buloogh al-Maram, Umm ‘Abdillaah al-Waadi’iyyah (hafidhahallaah) said:
“And there are books by Imam Al Bukharee (rahimahullaah) that have a section regarding the raising of the hands in the salaah. The People of Knowledge have differed onto the wisdom of raising the hands.
- Some of them said it is surrendering, since a captive – when he is defeated – would raise his hands, which is a sign of surrendering.
- It was also said that it has the exaltation of Allaah, and following of the Messenger ( صلى الله عليه وسلم ).
- It was also said it is an indication of exaltation of that which he has entered (i.e. the salaah) and it was said other than that.”
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Our sins are weighing us down
Shaykh Muhammad ibn Saalih Al-Uthaymeen
Allah the Exalted said:
وَوَضَعْنَا عَنْكَ وِزْرَكَ
And We removed from you your burden
(Soorah As Sharh verse 2)
Meaning: We removed, pardoned, forgave, and disregard.
Meaning: your sins
الَّذِي أَنْقَضَ ظَهْرَكَ
Which weighed down your back
Meaning that Allah the Exalted forgave the Prophet صلى الله عليه وعلى آله وسلم his sins and mistakes to the extent that he was completely forgiven.
The result: Allah the Exalted forgave the Prophet صلى الله عليه وعلى آله وسلم for his sins and He explained that these sins had been weighing down his back, meaning they had been hard and tiring upon him.
Thus if this was the sins of the Prophet عليه الصلاة والسلام then how about the sins of other than him?!
Our sins weigh down our backs. Our sins are hard upon us and tire us out but it is as though we are not carrying anything, it is as though we are not carrying anything at all; this due to the weakness of our faith, and our lack of insight. We ask Allah to encompass us with His forgiveness.
Some narrations have mentioned that the believer, when he commits a sin it becomes like a mountain hovering over his head.
As for the hypocrite, when he commits a sin it becomes like a fly that landed on his nose thus he swipes at it, meaning it does not concern him.
So the believer is concerned with his sins, thus he attaches importance to his sins until he can free himself from them by way of repentance and seeking forgiveness or by performing noble good deeds that will erase the traces of his sins.
And you; if you find your heart heedless concerning your sins then know that your heart is sick. Because it is not possible for the heart which is alive to be pleased with illness and the illness of the heart is sins.
As Abdullah ibn Al Mubarak, may Allah have mercy upon him said:
I found that sins kill the hearts
And they bring about humiliation by being addicted to them
And abandoning sin gives life to the hearts
And it is better for your soul that you disobey it
At any rate I say, it is obligatory upon us, and I direct this statement to myself and I ask Allah to assist me upon this before I ask Him to assist you. I direct this to myself before I direct it towards you. And I hope for Allah to assist us all.
I say, it is obligatory upon us to be concerned with our souls and to take them to account.
And if the merchant does not go to sleep until he reviews his book of sales; reviewing what he sold, what he spent and what he earned, then surely it is upon the merchant of the next life to be even more concerned because the commerce is greater.
The commerce of the people of this world, what does it benefit them?
Most of the benefits, if it benefits them, will only bring harm to their bodies.
This type of commerce causes a lot of anxiety and stress, if he loses merchandise this causes him stress, and if he is in his country in fear of the highway robbers or the thieves, this causes even more stress.
But the commerce of the next life is the opposite of this.
يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ ، تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذَلِكَ الْفَوْزُ الْعَظِيمُ
Oh you who believe! Shall I lead you to a bargain that will save you from a grievous torment?
That you believe in Allah and His Messenger, and that you strive (your utmost) in the cause of Allah, with your property and your persons: that will be best for you, if you but knew!
He will forgive you your sins, and admit you to Gardens beneath which rivers flow
(Soorah As Saff verses 10, 11, and 12)
Safety from the punishment, Allah forgiving him for his sins, and entrance into paradise. Gardens of Eden meaning gardens of eternity.
وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ
Beautiful mansions in gardens of eternity
Mansions which are beautiful in the manner in which they are constructed and beautiful in the material used to construct them.
Do you think the material used to construct the mansions in paradise is cement and gravel? No!
As the Prophet صلى الله عليه وسلم said, ‘Two paradises with gold utensils and everything in them is gold. And two paradises with silver utensils and everything in them is silver.
I swear by Allah, if a person were to remain prostrating from the time he reached puberty until he died, this would be a small price to pay for such a great treasure.
Or if there were no other reward other than the person being saved from the fire this would be enough.
Sometimes a person will contemplate and they will say, ‘I wish I was never born’. Or, ‘It will be sufficient for me if I can be saved from the fire’.
Take for example Umar Ibn Al Khattab رضي الله عنه he said, ‘I wish I could have been an uprooted tree, I wish my mother had never given birth to me.’
This is because the individual is afraid.
He could think that he is safe now, because he prays and fast, gives charity, performs Hajj, and honors his parents and things like this.
But there could be in his heart—and we ask Allah for safety and security—some type of hatred that leads him to an evil end; and refuge is sought with Allah.
As the Messenger of Allah صلى الله عليه وسلم said:
إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ
Verily one of you will perform the actions of the people of paradise until there does not remain between him and it except for an arms span.
Meaning the time span before his death and it does not mean the span of his actions because all of his actions are in vain.
He, ‘performs the actions of the people of paradise according that what is apparent to the people while (in reality) he is from the people of the fire’; as appears in an authentic narration.
His statement: Until there does not remain between him and it except for an arms span; does not mean that his actions take him close to paradise. No, the meaning is, until he does not remain upon it except for a short period of his life and then he performs the actions of the people of the fire thus he enters it. But this is if the actions of the person were performed for the sake of the people.
As the Messenger of Allah عليه الصلاة والسلام said:
إن الرجل ليعمل بعمل أهل الجنة فيما يبدو للناس وهو من أهل النار
Verily a person will perform the actions of the people of paradise, according to what is apparent to the people while he is from the people of the fire.
If a person comes across this type of text he fears for himself. He fears showing off. He fears being impressed by himself. He fears from being presumptuous over Allah with his actions.
Thus we ask Allah the Blessed and Exalted to protect us and you all from the evil of our actions. Oh Allah we seek refuge in you from the evil of our souls and from the evil of our actions; we seek Your forgiveness and to You we turn in repentance.
Translated by Rasheed ibn Estes Barbee
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (212 B)
Translation & video: http://aFatwa.com
What is the ruling on Jihâd today? Is it obligatory for some Muslims or for all? When is it obligatory for the entire Ummah if it only is obligatory for some Muslims?
Shaykh Ibn ‘Uthaymîn:
Firstly, you have to know that Jihâd is not obligatory for all Muslims. This is impossible. Allâh (ta’âlâ) said:
“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.” (9:122)
If all were to have gone out in Jihâd, the rest of the prescriptions and rituals would have ended. However, it can become Fardh ‘Ayn (obligatory for all Muslims) in the following cases:
1 - On the frontline. If one comes here, one should accomplish the war.
Allâh (ta’âlâ) said:
“O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah , and his refuge is Hell – and wretched is the destination.” (8:15-16)
2 - When the enemy attacks one’s country. Here it becomes obligatory to fight to defend oneself and one’s Islamic country.
3 - When the LEADER orders him to go out in Jihâd. Write the word “LEADER” with capital letters. It means that one has to have a leader who leads the Islamic army. When the LEADER orders him to go out in Jihâd, he has to go out. When he orders a country’s population to go out in Jihâd, they have to do it. For it is forbidden to be disobedient towards the rulers. When they are told to do it, they become obliged to fulfill it.
4 - When there is a need of the person. An example of that is that a person is a loner in knowing how a specific weapon is to be managed. In this case, it becomes obligatory for him to fight.
As for what is beyond these four situations, it is not obligatory for all Muslims to fight. Thereto, JIHÂD MUST BE UNDER THE LEAD OF A LEADER. OTHERWISE, A GUERRILLA WAR WOULD HAPPEN. THERE HAS TO BE A LEADER WHO IS LEADING THE ISLAMIC UMMAH. YOU THEREFORE SEE THAT IT DOES NOT GO WELL FOR THOSE WHO GO OUT IN JIHÂD WITHOUT THE LEADERSHIP OF A LEADER. There is a risk that they even attack each other. If they were to triumph, they begin to fight each other.
I ask Allâh that He helps us strive against ourselves. We have to strive against ourselves at the moment. Hearts are sick. The limbs are deficient. Hearts fight against each other. It is firstly this that is in need of Jihâd.