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

Translation and Audio Source: http://www.sunnahpublishing.net/audio/tawheeddivides.wma

Listen to the translated audio clip of Shaykh Saalih Ibn Fawzaan al-Fawzaan where he answers the conception held by many ignorant Muslims today that being concerned with Tawheed is a cause for the division amongst the Muslims and that we must instead be more mindful of the plots of the Jews and Christians against Islaam. The Shaykh aptly explains that such a person is either an innovator, or a mushrik.

Internet Source :  http://ahlulsunnahwaljammah.wordpress.com

This was a lecture delivered by the two noble and esteemed Shaykhs: Muhammad Ibn Ramzaan al-Haajiree and Saalih Ibn Sa’d as-Suhaymee – may Allaah preserve them both – on Tuesday, the 15th of Jumaadul-Oolaa 1432H, at Masjid Qubaa in al-Madeenah, the city of the Prophet.

Synopsis:
Shaykh Muhammad Ibn Ramzaan al-Haajiree explains, with numerous examples from the Qur`aan, the authentic Sunnah and the narrations of the Salaf, how clarity in manhaj has aided the people in accepting the da’wah throughout the history of Islaam. Shaykh Saalih Ibn Sa’d as-Suhaymee commends the discourse and provides examples of how people have plotted to pollute the clarity of manhaj.

The Arabic text can be found at the following link:
http://ar.miraath.net/books/woduh-almanhaj

The Arabic Audio can be found at the following links:
http://ar.miraath.net/audio/play/1898/file.mp3
http://www.box.com/s/5x2nrc2ue3f8mlxl6kth

The translation was rendered by Abu Yaseer Shareef and then edited by Abu Suhayl Anwar Wright; the PDF can be downloaded from the following link:
http://sunnahpublishing.net/modules/Manhaj/wuduhramzan.pdf

Internet Source : http://ahlulsunnahwaljammah.wordpress.com/

None of Allah’s creatures is permitted to enslave any person of the slaves of Allah to other than Him. Therefore, it is not permissible to name somebody `Abdul-Fadeel, `Abdul-Naby, `Abdul-Rasul, `Abd Aly, `Abdul-Husayn, `Abdul-Zahra’, Ghulam Ahmad, Ghulam Mustafa, or any other name which implies enslaving a created being to another. This is because such names involve excessive reverence of pious and prominent people, and therefore, impudence against the Right of Allah (Exalted be He),and a means to Shirk (associating others with Allah in His Divinity or worship) and transgression. Moreover, Ibn Hazm narrated the consensus of scholars regarding the prohibition of using names that imply enslaving people to other than Allah (Exalted be He).

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Bearing the name “Ghulam Al-Rasul”

Q: In brief, some one was granted Saudi nationality under his name, i.e. ghulamul-Rasul (lit. Servant of the Messenger). However, he does not feel comfortable with this name and wishes to change it unless it is permissible to be called as such.

A: Apparently, Ghulam according to the dilaect of those who name their children as such means servant. Thus, Ghulamul-Rasul means Servant (worshipper) of the Messenger. It is well-known that names such as Abdul-Rahman (lit. Servant of the Merciful), Abdullah (lit. Servant of Allah) and the like symbolizes the servant’s attachment to his Lord in the aspects of worship and submissiveness. Accordingly, a Muslim may not be called Servant of the Messenger, or the like, as it entails Shirk (associating others in worship with Allah). Therefore, the one seeking the fatwa must go to the proper authorities to change his name to a valid one.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta
Deputy Chairman:`Abdul-Razzaq `Afify
Members: `Abdullah ibn Mani`     `Abdullah ibn Ghudayyan
http://alifta.net/

The following is taken from : Taqwiyat-ul-Iman by Shah Ismail Shaheed (Rahmatullah Alehi)

The acts leading to polytheism:

In difficult times and situations people call upon saints, Prophets, Imam, martyrs, angels and fairies for assistance; make their vows to them, invoke them for the fulfillment of their wishes and even make so-called offerings to them so that their wishes may come true. To avoid ailments, they have no scruples about attributing their sons to those false deities by giving them such names as Abdun-Nabi, Ali Bakhsh, Hussain Bakhsh, Peer Bakhsh, Madar Bakhsh, Salar Bakhsh, Ghulam Muhiuddin and Ghulam Moinuddin etc. Someone raises a plait of hair in the name of a deity, someone slaughters an animal in their names, someone invokes them in a distressed situation and someone swears an oath in their names. This means that the way non-Muslims treat their gods and goddesses, these so-called Muslims also give exactly a similar treatment to the Prophets, saints, Imam, martyrs, angels and fairies. Despite committing all the above sinful acts, they still claim to be Muslims. As Allah has rightfully said:

“And most of them believe not in Allah except that they attribute partners unto Him.” (V.12: 106)

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu.

Please find the Fahad al Tahiri‘s Qawaid Al Arba (The Four Principles of Shirk) 7 Part Mp3

I have benefited immensely from these audio, so don’t miss  these, insha’ Allahu wa Ta’alaa

Read more…

He (Muhammad (sallallaahu alaihi wasallam)) said:
“My Lord!  Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute!” [Soorah Al-Anbiyaa(21):112]

When you say Allaahu musta’aan as a Muslim, it has a great meaning – Allaah is the One whose help is sought.  Because it includes that you are saying that I am seeking the help of Allaah.  When you say Allaah is the One whose help is sought, you are saying by necessary understanding – I seek refuge with Him.  And that is understood from the words of our Prophets and is mentioned in the Qur’aan in the Book of Allaah (Azzawajall).

There you have a number of ayaat and ahadeeth about the importance of al-Isti’aanah, the place of isti’aanah – seeking the help of Allaah in a general way.

Now if you know that then al-Isti’aanah is an act of worship.  And that it is to be done for Allaah only.

Seeking someone’s help other than Allaah is shirk in certain circumstances; and in certain circumstances it’s not shirk.  That needs to be explained a little bit so that we can use that as a foundation to understand other issues of specific kinds of isti’aanah.

So if you seek help, then seek help from Allaah.  If you ask, then ask Allaah.  If you seek help, then seek the help of Allaah alone.  This has two basic meanings are very important for every Muslim to understand.

THE FIRST MEANING -  in issues that are the sole right of Allaah to be asked about then, if you ask then only ask Allaah.  Asking other than Allaah is shirk akbar.  If you seek help in those affairs then seek the help of Allaah alone in those issues.  Then seeking the help of other than Him is shirk.  What do I mean by saying those things that are specific to Allaah alone?  Like for example, seeking provisions, seeking blessings, seeking ease in your affairs.  All of those things are for Allaah ta’alaa alone.  He is the only One that we ask for those things.  He is the only One we seek help from regarding those things.  So we seek the help of Allaah getting to Jannah, getting to Paradise.  Worshipping Him, remaining constant, remaining firm upon His religion.  We seek His help alone.  We make isti’aanah of Him alone.  That is regarding the things that are specific to Him alone.  If you seek assistance then only seek it from Allaah.  That’s the first meaning.

THE SECOND MEANING -  those things that can be sought from Allaah’s creation with conditions.  Those things are assistance in worldly matters and in religious matters as well.

And co-operate all of you together upon piety and righteousness. Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.  And fear Allaah.  Verily, Allaah is Severe in punishment. [Soorah Al-Maa’idah(5):2]

So seek help from each other and seek cooperation with each other with Tawheed.  Now what does that mean?  If you need to ask someone for something, like – to help you find a lost item or to assist you in something that you cannot do by yourself that you are incapable of doing totally, then you ask Allaah first.  Firstly you turn to Allaah, O Allaah make this easy for me. O Allaah help me complete this task; turn to Allaah.  If you seek help in a permissible matter that you may seek from other than Allaah, then first turn to Allaah and seek the help of Allaah first, before you turn to the creation of Allaah.  Then if you turn to the creation of Allaah in seeking help in a permissible matter, then it is from someone who has three attributes.

ONE :          he’s alive – hayyun
TWO :         he’s present – haathir.
THREE :      he’s capable of doing what you ask – khaadir

So firstly, he must be alive.  Seeking the help of the dead is shirk.  The dead cannot help you, they cannot help their ownselves.  They are in the need of the help of Allaah ta’alaa.  They can not hear you, they cannot assist you, they cannot benefit you or harm you.  Seeking their help is shirk with Allaah.  So the first condition to be fulfill for the permissibility of seeking other than Allaah’s help is that the one who you are seeking help from, after you have asked Allaah for help in the issue, is that the one you are seeking help from is alive.

Second condition, he has to be present or having the ruling of being present.  What that means is you cannot call on your shaykh to help you if he’s not in your presence, and you don’t have a phone and he’s on the other end of the line.  You cannot call on him as if to say he can hear your call no matter where you are all around the world, as some of the deviant soofees do.  Calling on their shaykh who is alive today, and they say he hears me from Cyprus.  They say he hears my call, he knows what I want.  So whenever I call him day or night, Allaah sends angels or whatever to convey what I’m saying to him.  They give him a status that is above the status of the Prophets.  Because the Prophets did not hear the isti’aanah of the people.  The Prophets would not hear the calls of help from the people who were not in the range of their hearing.  So they’ve given their soofee masters, their shaykhs positions higher than the positions of the Prophets.  They have given them attributes that are the right of Allaah alone. Allaah is as-Sami – Allaah is the All-Hearing.  His Hearing encompasses all things.  When you say I can call on someone and he’s on the other side of the world, I don’t mean with a phone or through the internet, I mean just I am going to call on him for help.  Saying please help me, please answer my question, please give me some advice.  When you call on him and you believe he can hear you from anywhere, then you have given him an attribute of Allaah ta’alaa, that he has unlimited hearing and unrestricted hearing.  And that is for Allaah ta’alaa alone.  That is why calling on someone who is not in your presence is a form of shirk.  Or not having the ruling of being in your presence, like being on the other end of a piece of technology that conveys voices like the phone or the internet and so on.

The third condition for you to seek the help of other than Allaah is that the person must be khaadir – he must be capable of doing what you are asking.  Meaning, not that you have to know that he is capable.  Maybe you ask him to send you a book, and he is not able to go to the post office.  In that case it is not shirk.  Rather in that case you were finding out whether he can help you or not.  What I mean is not being able here is like saying, I’m asking assistance from my shaykh who’s sitting in front of me, he’s alive.  We have the first two conditions fulfilled.  He’s khaathir and he’s hayy – alive and present in front of me.  So I say, O my shaykh please put me in Jannah – please put me in Paradise.  Then you realise here to ask someone for entrance to Paradise is the right of Allaah alone to be asked.  And he is not capable of putting you into Paradise, or saving you from the torture of the grave, or the punishment of the Hellfire.  He himself is in need of asking Allaah alone.  So you asking him for things that he is incapable of doing, that are the right of Allaah alone to be asked; that is an act of shirk.  Even if he is alive, even if he is in front of you.

So all three conditions must be fulfilled for you to ask other than Allaah for something.

Then further, if someone is alive, in front of you or on the other end of a phone line and he’s khaadir – he’s able to do that; you asking him for help is something that a believer with complete eemaan would avoid.  Do you remember our lessons?  Do you remember why?   There’s some issue that we discussed previously about asking people for things, about asking for help.  It was about the 70 000 people who would go to Paradise with no punishment and no reckoning.  Recall that we said that they don’t seek the ruqeeyah from other people.  We mentioned some of the statements of the Scholars, about the meaning of that is because a believer with complete eemaan doesn’t ask people for things.  In the hadeeth the Prophet (sallallaahu alaihi wasallam) mentioned one of the ways to go to Paradise is that you don’t ask the people for anything.

You abandon what is in the hands of the people, you abandon seeking their help, and seeking things from them; and you turn to Allaah in totality.  Everything you request, you request it from Allaah ta’alaa.  So that is the best situation for the believer.  That even with the permissibility of seeking help and seeking assistance from other than Allaah with those three conditions fulfilled, it’s better that he applies the hadeeth of Abdullaah Ibn Abbass literally and seeks the very best thing for his religion.  If you seek assistance, then only seek it from Allaah, don’t ask the people for anything.  That is the literal interpretation of that hadeeth and that is an actual application that is supported by other texts, along with our belief in the permissibility of asking people for things with the conditions mentioned.  It’s not an act of shirk, nor is it a deficiency in a person’s religion.  Rather it’s just that a person who’s on the very best practice of Islaam is above that, is higher than that station.

Source :

Explanation of Kitaab at-Towheed – By Abul-’Abbaas Moosaa Richardson (شرح كتاب التوحيد) Explanation of Kitaab at-Towheed of Shaykh al-Islaam Muhammad Ibn ‘Abdil-Wahhaab. Explanation: Shaykh Saalih Ibn Fowzaan al-Fowzaan – Class 17 Listen/Download – Download Transcript

Related Links:

• [Ibaadah]

• Isti’aanah (Seeking Aid) – Shaykh Rabee &Sheikh Ubaid Al-Jaabiree
• It is Shirk to Seek Aid From Other Than Allah - Kitab at Tawheed – Sameh Strauch

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

Scholarly Gems of Tremendous Benefit as Related to al-Ikhlaas

Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said: What I fear the most for you is the small Shirk. “They said: What is the small Shirk, O Messenger of Allaah.” He said: Showing off (Ar-Riya’). Allaah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, “Go to the one for whom you were showing off in the world and see if you will find any reward with him.”

Al-Ikhlaas: Is to single out Allaah – free from all imperfection – in one’s intention (qasd) in one’s obedience (to Him).

_________________________________________________________________________

Shaikh Muhammad ibn ‘Abdul-Wahaab al-’Aqeel (hafidhahullaah) relayed as a paragon of the Sunnah the following gem:

Imam ash-Shafi’ee (rahimahullaah) used to ask Allaah: I wish if the people took my knowledge and they didn’t know my name. I wish they didn’t even know me, but they took the knowledge that I had.

Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) said in his sharh of Thalaathal Usool:

…As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing him, as the Prophet (salallaahu ‘alaihi wa sallam) said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the One he loves. Therefore, he worships Him as if he were seeing Him, and he directs his heart to Him and turns to him and seeks to draw near to Him, He the One free of all imperfections and the Most High. “Then even though you do not see Him, then He certainly sees you.” This part shows worship done while fleeing and fearing, and is therefore the second level of Ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you toward Him, then worship Him, keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment. This level is held – by those having knowledge of these affairs – to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim (rahimahullaah) said: Worship of Ar-Rahman is utmost love of Him, along with the worshippers’ submission and humility; they are its two pillars. So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is Ihsaan in the worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him. He will worship with Ihsaan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord…

Abu Uwais relayed from the work of Shaikh ‘Abdul-’Aziz ibn Muhammad Sid-Han (rahimahumullaah) the following tremendous benefit as the first matter to adhere to for those who desire rectification of the Ummah – al-Ikhlaas.

And this matter [al-ikhlaas] is the foundation for the success of our actions and the success of the one doing the actions. It is the principle from which we [act]. If we correct our niyya and if we have sincerity, then our actions will be righteous. And with corruption in our intention and corruption in our actions, then in that case our intention would be corrupt and our action would be corrupt. Based upon the importance of ikhlas, it has come several times – verified and confirmed and assisted upon – in the Book of Allaah tabarak wa ta’aala, such as: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. (Al-Baiyinah, ayah 5) Say (O Muhammad): “Verily, I am commanded to worship Allaah (Alone) by obeying Him and doing religious deeds sincerely for Allaah’s sake only and not to show off, and not to set up rivals with Him in worship. (Az-Zumar, ayah 11) Say (O Muhammad): “O My slaves who believe (in Tawheed), be afraid of your Lord (Allaah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allaah’s earth is spacious (so if you cannot worship Allaah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning.” (Az-Zumar, ayah 10) So, call you (O Muhammad, and the believers) upon (or invoke) Allaah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allaah’s sake only and not to show off and not to set up rivals with Him in worship). However much the disbelievers (in Tawheed) may hate (it). (Ghafir, ayah 14) With ikhlaas, Allaah blesses the actions of those who work. Allaah will increase the person’s tawfeeq, and will support that person. And the sincere worker is upon khair (good), and from good, and to good. And because of this, the sincere advisers – even if he doesn’t have much legislated knowledge – Allaah will bless their striving, and bless their da’wah. And this is the effect of their ikhlaas. Even their advice has a place in the nafs (soul) of the one called; it has an effect on them. And no doubt, this is from the benefit and the fruit of ikhlaas. And upon the caller to Allaah is that he asks Allaah to grant him al-ikhlaas in all affairs, and any time that your desires comes up against your intent, [you must] battle with that, that you come out of that [battle] with ikhlaas, and to strive against your lower desires and your self, and you be steadfast in that. And you will see from Allaah tabarak wa ta’aala that which will bring enjoyment to your eyes and open up your chest. As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (Allaah’s Religion – Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good doers). (Al-’Ankabut, ayah 69) Imam Ibnul-Qayyim (rahimahullaah) said: He who gets himself in the habit of doing actions just for the sake of Allaah, there is nothing harder upon him than to do an action for other than Allaah. And he who gets himself in the habit of doing actions based upon his desires, or [an ulterior motive, such as praise from the people, or status, or position, or wealth] then there is nothing harder upon him than to try to do an action sincerely to Allaah.

Shaykh ‘Abdul-Malik ar-Ramadaanee (hafidhahullaah) – in his excellent book Sittu Durar – said:

It has been stated in definition of Ikhlaas: It is to single out Allaah – free from all imperfection – in one’s intention (qasd) in one’s obedience (to Him).

Maymun ibnu Mihram said:

Perhaps a person will do a small action that will be magnified on account of his intention and sincerity. Perhaps a person will do a large action that will be shrunken and will be made nothing on account of his insincerity to Allaah.

So for example, in giving da’wah, he does not seek praise from the people, nor money, nor does he seek status or leadership or position. Rather, he invites to Allaah alone, not seeking praise or wealth or status, and he does not invite to hizbiyyah, or bid’ah.

Shaikh Muhammad ibn ‘Abdul-Wahhab al-Wasabee (hafidhahullaah) said:

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaahu ta’aalaa) said in his valuable book Iqtidaa` as-Siraatul-Mustaqeem, page 453:   Whoever calls to other than Allaah has associated (Ashrak), and whoever calls without His Permission has innovated (Ibtida’), and Shirk is Bid’ah, and the Mubtadi’ (innovator) leads himself to Shirk, and you will not find an innovator except that you find in him a certain type and category of Shirk… I [Shaikh Muhammad ibn Abdul-Wahhab al-Wasabee] say: “So let the Muslim take great care and caution that he may call the people to Hizbiyyah (partisanship) or to innovation (Bid’ah). And it is upon him to call the people to their Creator (subhaanahu wa ta’aalaa) with what He has Legislated, and not with innovations (Bid’ah) and desires (Ahwaa`). And the statement of Shaykhul-Islaam Ibn Taymiyyah is taken from the statement of Allaah (subhaanahu wa ta’aalaa): Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. (Ash-Shooraa, ayah 21)

Here are some Consequences of Ar-Riyya` (Showing off):

1- Ar-Riyya` is minor shirk – that does not remove one from Islaam – but it is shirk nonetheless, and therefore worse than bid’ah that does not reach the level of kufr, and also worse than major sins such as usury, sodomy, fornication, drinking alcohol, gambling… It can be major shirk, as Shaikh Muhammad ibn ‘Abdul-Wahhab al-Wasaabee (hafidhahullaah) explained:

Ar-riyaa` (showing off) can be from ash-Shirk al-Akbar if a person performs an action only for the people. And it can be from ash-Shirk al-Asghar if a person starts with the right intention, but then ar-riyaa` overcomes him.

2- It nullifies the action. He will not receive a reward on the Day of Judgement for it.

3- Humiliation. Allaah will command him to go to those he showed off for in this world, and see if they have a reward for him. And as the scholars explained, Allaah will also expose this person in this world.

4- It may be a cause of entering the hellfire – aoodhubillaah! – even if it is not forever.
5- It can lead to hypocrisy – aoodhubillaah! – since the hypocrites do deeds to be seen by men, while they disbelieve. And the hypocrites, of course, will be in the lowest level of the hellfire.

And refuge in Allaah is sought from falling into ar-Riyya`, and that which ar-Riyya` may lead to.

Internet Source : salafitalk.net

Related Material:

Narrations of the Salaf about Sincerity, Showing Off and the Love of Fame

Ten Ways to Avoid the Hellfire, by Shaykh-ul-Islaam Ibn Taymiyyah

Understanding the Reality of Ikhlaas and Riyaa’

Gems from ‘al-Qawl-ul- Mufeed Fee Adillatit Tawheed’ (Beneficial Speech in Establishing the Evidences of Tawheed)

Be a Key for Good

Explanation of ‘Umar’s statement: Bringing Yourself to Account Before you are taken to Account; Weigh your deeds before your deeds are weighed

Rectifying The Hearts

Other Sources used: a Masjid Rahmah tape Milestones of Rectification (as Abu Uwais (rahimahullaah) said, “the good Milestones, not the bad Milestones” meaning not the evil and wicked book of Sayyid Qutb, similarly titled)

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

* IMAAM IBN MAAJAH -rahimahullaah- reported in his ‘Sunan’:

The Book of Manners: Chapter (54): The Virtue of ‘Laa ilaaha illallaah’ (no. 3794) :

“Aboo Bakr narrated to us, saying: al-Husayn ibn `Alee narrated to us: from Hamzah az-Zayyaat: from Aboo Ishaaq: from al-Agharr, Aboo Muslim: that he bore witness that Aboo Hurairah and Aboo Sa`eed bore witness: that Allaah’s Messenger (صلى الله عليه وسلم) said:

<<When the servant says ‘Laa ilaaha illallaah, wallaahu akbar’ (None has the right to worshipped except Allaah and Allaah is greater), (he said:) Allaah -the Mighty and Majestic- says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I am greater (than everything.)’

And when the servant says: ‘Laa ilaaha illaallaah, wahdah’ (None has the right to be worshipped except Allaah, alone), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, alone.’

And when he says: ‘Laa ilaaha illallaah, Laa shareeka lah’ (None has the right to be worshipped except Allaah, He has no partner), He says: ‘My servant has spoken the truth: None has the right to be worshipped but Me, and I have no partner.’

And when he says: ‘Laa ilaah illallaah, lahul-Mulku wa lahul hamd’ (None has the right to be worshipped except Allaah. Sovereighty is His, and all praise is for Him), He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me. Sovereighty is Mine, and all praise is for Me.’

And when he says: ‘Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah’ (None has the right to be worshipped but Allaah, and there is no movement and no ability except with Allaah’s aid) then He says: ‘My servant has spoken the truth: None has the right to be worshipped except Me, and there is no movement and no ability except with My aid.’>>

-Aboo Ishaaq said: Then al-Agharr said something which I did not understand. He said: So I said to Aboo Ja`far: ‘What did he say?’ He said:

<<Whoever is granted it at his death will not be touched by the Fire>>.”

Shaikh al-Albaanee -rahimahullaah- said: ‘Saheeh’, [‘as-Saheehah’ (no. 1390)]

* Imaam at-Tirmidhee -rahimahullaah- reported it in his ‘Sunan’: The Book of Supplications:

Chapter (37): What should the servant say when he becomes ill (no. 3430),

and his wording contains the phrases:

( لا إلهَ إلاّ اللهُ وَ اللهُ أكْبَرُ )

( لا إلهَ إلاّ اللهُ وَحْدَهُ )

( لا إله إلاّ اللهُ وَحْدَهُ لا شَرِيْكَ لَهُ )

( لا إلهَ إلاّ اللهُ  لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ )

( لا إلهَ إلاّ اللهُ  وَ لا حَوْلَ وَ لا قُوَّةَ إلاّ بِاللهِ )

(Laa ilaaha illallaah, wallaahu akbar)

(Laa ilaaha illallaah, wahdah)

(Laa ilaaha illallaah, wahdahu laa shareeka lah)

(Laa ilaaha illallaah, lahul-Mulku wa lahul-hamd)

(Laa ilaaha illallaah, wa laa hawla wa laa quwwata illaa billaah)

and it ends:

“…And he used to say:

<<Whoever says it during his illness and then dies, then the Fire shall not taste him.>>

[ Shaikh al-Albaanee said: ‘Saheeh’].

And the hadeeth occurs in ‘Riyaadus-Saaliheen’ of Imaam an-Nawawee (no. 914).

Internet Source: Receieved in http://groups.yahoo.com/group/West_London_Dawah

Related Links:

• Gaining Rewards – The Hadeeth of the Prophet which were chosen For their great rewards for easy actions
  Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’ – By Shaikh al-Islam Ibn Taymiyyah
  Checked by Imaam Muhammad Naasirud-Deen al-Albaanee [PDF] Must Read !!
• [Blog] A Deed Few People Practice
• [Blog] Tremendous Virtues – Abu ‘Abdis Salaam Siddiq Al Juyaanee (hafidhahullaah)
• [Blog] 1 Million Virtues + 1 Million Sins Forgiven + 1 Million Grades Raised
• [Blog] A Precious Gem: The Best Kinds of Remembrance – Heart & Tongue
• [Blog] The Best Muslims on the Day of Judgment
• [Blog] The Best Invocation and Supplication to Allah

- by Abu.Iyaad . Source : Dajjaal.com

Magicians practicing sorcery have certain features and signs that prove that they are obeying and worshipping the devils (shayaateen) and are in league with them. The ruling of magic (witchcraft, sorcery) is that it is disbelief (kufr) and anyone indulging in it is a kafir (disbeliever). There is no such thing as “good” magic. All magic (sihr) is haraam.

Signs of the Practitioners of Magic (Sihr)

From these signs are:

• The magician will ask you for some clothing which has been in direct contact with your body, they are looking for something which has traces of sweat upon it. It can also be a comb, or some hair, or a picture (photo).
• The magician will ask you for your name and the name of your mother. This type of magician is greater in his disbelief than others, because the devils are prepared to work for him through names alone, without the need for any clothing or hair and the likes, which indicates his obedience to the devils is greater than others, and that he has reached a level with these devils that other lesser magicians have not.
• He will chant or mumble what are talismans (spells, amulets) but in a language that is not understandable.
• He will ask a person to keep away from the people for a defined time in a room in which no sunlight enters.
• He will often be found in a dark room.
• He will often use bukhoor (incense) or a fire in which he will put bukhoor (incense).
• The magician will ask you for a sacrificial animal (chicken, sheep etc.) with a given description (i.e. age, size etc.) so that it is sacrificed in a specific way (without Allaah’s name being mentioned), and then its blood is used to smear on to the patient’s body (where he has his pain or disease), or the patient may be requested to go to a deserted buildings or places and asked to smear the blood, or it may be on stones or on trees in a certain location.
• On some occasions the magician may tell the person his name, his mother’s name, the place he has come from, or the reason (problem, ailment, need) for which he has come. He gets this knowledge through the devils he is giving obedience to, and which he is summoning for this purpose.
• He may give the person an amulet in the shape of a triangle or a square (made out of paper, or a cloth), or it could be out of leather, or it could be made out of silver, and inside of it there are written calls for help from the devils, coded through numbers and symbols, and words written backwards. He may ask the person to hang them around his neck or put them under the pillow.
• He will write talismans, or amulets in which he mixes parts of the Qur’an, the names of the Prophets, or Companions, along with unknown names, symbols and combinations of numbers and letters.
• He will write or prepare talismans on paper or otherwise and which will often contain five pointed stars – these five pointed stars represent Satan in occult symbolism.
• He may give the person certain artifacts and ask him to bury them in the earth, in a specific location.
• He may give the person pieces of paper mixed with pieces of wood and ask him to burn these papers and wood and use them as bukhoor (incense, fumigation) to fumigate himself with the smoke. And these papers are likely to be pages of the Qur’an torn into small pieces.
• He may give him the skin of an animal (like a fox or wolf or jackal), or its teeth and ask him to carry them, or he may give him black threads, or cords to hang in his car.
• He may ask the person to wear a garment he gives him and ask him to wear it on a specific defined days, and the garment will be filled with talismans and amulets (they will be stitched into the garment).
• He may give the person a ring to wear onto which talismans are etched, or a small padlock with its key inserted around which a talisman is attached with sellotape. And other odd things like this.
• From the signs of the magician is belittlement of the Qur’an and its desecration, and this takes place in many ways.

These signs are found amongst many people claiming to be “faith-healers”, and they come out in the garb of faith, pretending to be pious, and they place advertisements in the papers and on the radio and television (in some Muslim lands) and in the Western lands also. So you should beware of these liars and worshipers of the devils, and warn everyone against them – to see how these people became magicians in the first place, read the following article:

Related Links:

• Witchcraft exposed by Saudi tv – Must watch!!
  

• The Evils of Harry Potter and the Kufr of Magic – Transcribed Lecture – Listen @ troid.org
  By Abul Abbaas Moosa Richardson
• Collection of Guidelines on What a Person Can Do to Protect Himself From Magic [PDF]- Translated by Abbas Abu Yahya. Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari – From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

Fatwas of Nur `Ala Al-Darb

Q: There are some people who have a house. They were in prosperity. Then, adversities inflicted them in this house until they were pessimistic and sold it. Some of the events that inflicted them in this house were temptations and suicide of some of the family members. Is this a kind of pessimism? Guide people to the truth! May Allah reward you well!

A: This is not a kind of forbidden pessimism.

It was authentically reported that the Prophet (peace be upon him) said: Pessimism is in three things; house, beast of burden and a woman. “Evil omens may be of these three things. It was mentioned in another narration: “If there is an evil omen, it will be in three things;” Then the Prophet (peace be upon him) mentioned the previous.It may happen that a woman may bring evil to her husband. If it appears what denotes evil omens in her morals, behavior or the sequence of calamities that inflict her husband as loss and depression of his commerce, destruction of his farm and the like, it will be permissible for him to divorce her. Similarly, if evil events come successively as bad circumstances or diseases for him and his children and family in this house, it will be permissible for him to move to another one because of the authentic Hadith mentioned in this regard. The same ruling is applied also to the beast of burden, such as camels, horses and the like. If he finds no benefit in a beast of burden and evil events come repeatedly because of it, there will be nothing wrong to sell it and exchange it with another one according to the text of the Hadith reported from the Prophet (peace be upon him).

Source: alifta.net : Browse by Volume Number > Volume 3 > Chapter on (believing in) bad omens

Related Links:

• [Supplication] – Shirk Omens – from Hisn Al Muslim – [Listen]

References added for the clarity:

Al-Bukhaari (5093) and Muslim (2252) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bad omens are in a woman, a house and a horse.”

Al-Bukhaari (5094) and Muslim, (2252) narrated that Ibn ‘Umar said: Mention of bad omens was made in the presence of the Prophet (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said: “If bad omens are to be found in anything, it is in a house, a woman and a horse.”

Abu Dawood (3924) narrated that Anas ibn Maalik said: A man said: “O Messenger of Allaah, we were in a house and our numbers and wealth were great, then we moved to another house where our numbers and wealth decreased.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Leave it, it is bad.” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

Fatwas of Nur `Ala Al-Darb

Q: What is the difference between Tawassul and Wasilah?

A: Tawassul (supplicating to Allah in the name of …/by virtue of the status of…) is the supplications recited by a person. It is a kind of supplication. One can say, “I invoke You by Your Names.” This is a sort of Tawassul. Also, one may say, “I invoke You by my faith in You.” This is also a way of Tawassul. Here the Wasilah (the means of approach to Allah) is faith, piety and Allah’s Most Beautiful Names. You are the person practicing Tawassul. The Tawassul itself is your supplications.  Wasilah refers to the words used in your supplications. When you say, “O Allah! I invoke You by Your Most Beautiful Names and Sublime Attributes to forgive me,” you are the person practicing Tawassul through this supplication. The Wasilah or the means of approach to Allah here is His Names and Attributes. Allah’s Names and Attributes are called Wasilah. This means that supplicating to Allah by His Names and Attributes is a sort of Wasilah. The wording of supplication is called Tawassul. It is a sort of supplicating to Allah by faith, by Allah’s Names and Attributes, or by one’s good deeds.

Source: alifta.net :  Browse by Volume Number > Volume 2 > Chapter on Tawassul

Related Links:

• Tawassul & Taburrak – Resources on these topics
• Story of Three persons blocked in a Cave – Story from Hadith – Tawassul by Good Deeds