Benefits And Rulings From The Story Of Dawud And Sulaiman
Shaykh Abdur-Rahman ibn Nasir as-Sa’di
Translated by Abdullah Boyd
16. They say: “Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!”
17. Be patient (O Muhammad ) of what they say, and remember Our slave Dawud (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).
18. Verily, We made the mountains to glorify Our Praises with him [Dawud (David)] in the ‘Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day).
19. And (so did) the birds assembled: all with him [Dawud (David)] did turn (to Allah i.e. glorified His Praises).
20. We made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision.
21. And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
22. When they entered in upon Dawud (David), he was terrified of them, they said: “Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
23. Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech.”
24. [Dawud (David)] said (immediately without listening to the opponent): “He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few.” And Dawud (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
25. So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise).
26. O Dawud (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.
27. And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!
28. Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidun (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqun (pious – see V.2:2), as the Fujjar (criminals, disbelievers, wicked, etc)?
29. (This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.
30. And to Dawud (David) We gave Sulaiman (Solomon). How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
31. When there were displayed before him, in the afternoon, well trained horses of the highest breed [for Jihad (holy fighting in Allah's Cause)].
32. And he said: “Alas! I did love the good (these horses) instead of remembering my Lord (in my ‘Asr prayer)” till the time was over, and (the sun) had hidden in the veil (of night).
33. Then he said “Bring them (horses) back to me.” Then he began to pass his hand over their legs and their necks (till the end of the display).
34. And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance.
35. He said: “My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower.”
36. So, We subjected to him the wind, it blew gently to his order whithersoever he willed,
37. And also the Shayatin (devils) from the jinns (including) every kind of builder and diver,
38. And also others bound in fetters.
39. [Saying of Allah to Sulaiman (Solomon)]: “This is Our gift, so spend you or withhold, no account will be asked.”
40. And verily, he enjoyed a near access to Us, and a good final return (Paradise).
Chapter: On the benefits and rulings made clear to us from the story of Dawud and Suleiman, upon them both be peace.
From them: that Allah the Exalted narrates to His Prophet Muhammad (sall Allahu alaihi wa sallam) stories of those who have gone by, in order to make his heart firm and comfort his soul. And He mentions to him their acts of worship, their severe patience, and their repentance in order to urge him to compete with them and seek nearness to Allah, the One who they sought nearness to, and to bear patiently the harms of his people. This is why, in this place, when Allah mentioned what He mentioned about how his people harmed him, what they said about him, and what they did, He ordered him to have patience and remember His slave Dawud, and console himself with that.
From them: that Allah the Exalted praises and loves strength in worship – strength of the heart and body – because of the effects it has on one’s worship, along with excellence and a large amount, which do not occur with weakness and a lack of strength. And it is only right for a slave to seek after its causes and not to become attached to laziness and idleness, which contradict strength and weaken the soul.
From them: that returning to Allah in every matter is a characteristic of the prophets of Allah and the chosen ones of His creation, since Allah praised Dawud and Sulaiman for that. So let those who wish to follow someone follow them, and let the spiritual travelers be guided by their guidance. “They are those whom Allah had guided. So follow their guidance.”
From them: how Allah ennobled His prophet Dawud, upon him be peace, with a tremendously beautiful voice, which Allah used as a reason for the silent mountains and the unintelligible birds to answer him, by responding to his voice in praise, glorifying (Allah) with him in the mornings and the evenings.
From them: that one of the biggest blessings of Allah on His servant is that He provides him with beneficial knowledge, so he can know the rulings and the differences between people, because Allah made clear His favors on Dawud, upon him be peace, by mentioning this.
From them: the concern of Allah the Exalted for His prophets and chosen ones, when there is a lapse from one of them due to His testing them and trying them with what will remove this danger, that they return back to a state that’s more complete than their previous state, just like what happened to Dawud and Sulaiman, upon them be peace.
From them: that the prophets (salawat Allahu alaihim wa sallam) are protected from sin concerning what they convey from Allah the Exalted, because the purpose of sending messengers wouldn’t be fulfilled except by way of that. But also that some sin may appear from them due to their human nature, though Allah hastens to correct them with His Kindness.
From them: that Dawud, upon him be peace, used to stay in his prayer niche most of the time worshiping His Lord, and this is why the two disputants scaled over the niche – because when he retreated to his prayer niche, no one could come to him. So he didn’t set all of his time for the people, regardless of how many judgments were sent back to him. Rather, he made a time for retreating to His Lord, focusing his eyes on his worship, and obtaining sincerity in all of his affairs.
From them: that one should use proper etiquette when entering upon the rulers and other than them, because when the two disputants entered upon Dawud in a state where he wasn’t prepared for them, and without going through a known gate, he was frightened by them, it was hard on him, and they saw him in a state that wasn’t appropriate for the occasion.
From them: that the ruler should not refuse to judge justly due to the disputant having bad manners or doing what they should not do.
From them: the completeness of Dawud’s patience, upon him be peace, because he didn’t grow angry at them when they came to him without asking permission, even though he was the king, nor did he scold them, nor rebuke them.
From them: that it’s permissible for an oppressed person to say to the one who oppressed him: “You oppressed me,” or, “O you oppressor,” and like this. Or: “He wronged me,” like their statement, “(We are) two litigants, one of whom has wronged the other.”
From them: that for the one who is advised or warned, even if he is someone of high rank and impressive knowledge, if someone advises him or warns him, he shouldn’t become angry or offended. Rather, he should hasten to accept it and be grateful for it, because the two disputants advised Dawud and he didn’t become offended or get angry, nor did this divert him from the truth. Instead, he judged justly over their exchange.
From them: that making partnerships and lots of business or worldly relationships between relatives or friends is a cause for enmity to arise between them, and for them to do each other wrong, and that nothing can ward this off except having taqwa of Allah and patience through one’s affairs, by having iman and doing righteous deeds, and only a small number of people do this.
From them: that seeking forgiveness and doing acts of worship, especially the salat, are things that expiate one’s sins, because Allah made His forgiveness of Dawud’s sin follow behind his seeking forgiveness and prostrating.
From them: that Allah honored His slaves Dawud and Sulaiman by bringing them near to Him, and giving them the best of rewards, so no one would think that what happened to them is a cause of loss in their status with Allah the Exalted. And, it’s from the perfection of His Kindness to His chosen slaves, that when He forgives them and removes the traces of their sins from them, He removes the traces that follow the sin completely, to the point where it won’t even occur in the hearts of the creation. This is because if they knew of some of their sins, it might occur to them that they have lost their original status. So Allah the Exalted removed any trace of these sins, and this is not difficult for the Most Generous, Most Forgiving.
From them: that judging between the people is a spiritual status which is held by the messengers of Allah and the chosen ones of the creation, and the task of he who takes it on is to judge by the truth and avoid lowly desires. And judging by the truth requires one to know the nature of the matter at hand, and the way in which it enters into religious law. So the one who is ignorant of either of these two affairs will not bring benefit if given the task of judgment, and it is not permissible to go to him for this.
From them: that the judge should be wary of lowly desires and be cautious concerning them, because the souls will not be free from them. Rather, he should strive against his own self to make the truth his goal, and that he should discard any love or hatred he has for the disputants during the act of judgment.
From them: that Sulaiman, upon him be peace, was from the special merits of Dawud and from the favors that Allah bestowed upon him, because He gave him to him. And that it is from the greatest blessings of Allah upon His slave that He gives him a righteous child. And if he is knowledgeable, then this is light upon light.
From them: the praise and good statement of Allah the Exalted for Sulaiman when He said: “How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!”
From them: the abundance of good and kindness from Allah to His slaves, when He bestows on them righteous deeds and noble character, then praises them for that, while He is the One who Bestows and the One who Gives.
From them: that Sulaiman preferred the love of Allah over the love of everything else.
From them: that everything which busies the slave from Allah is evil and blameworthy, so let him leave it off and go towards that which is more beneficial for him.
From them: the well-known principle that: “whoever leaves something for Allah, Allah will replace it with something better than it.”
From them: that Sulaiman slaughtered well-trained horses of the highest breed, which are beloved to the souls, placing the love of Allah first. So Allah gave him better than that as a replacement, taming for him soft and breezy winds which flew by his command to anywhere he wanted. Their morning errand was a month’s journey and their departure was a month’s journey. And He also tamed for him devils who were able to do things that no one from the children of Adam could do.
From them: that Sulaiman, upon him be peace, was a prophet-king, doing whatever he wanted, however he didn’t want anything except justice. This is different from a prophet-slave, whose will only follows the command of Allah and doesn’t do anything or leave off anything except by command, like the state of our prophet Muhammad (sall Allahu alaihi wa sallam), and this state is more complete.
Translated by Abdullah Boyd
Question: Does the one who says that the Qur’ân is created apostate?
Salaf did Takfîr upon the one who says that the speech of Allâh is created. This however, is Takfîr upon a kind and not upon an individual. It is for example not said that az-Zamakhsharî was a disbeliever because of him being a Mu’tazilî and Mu’tazilah say that the Qur’ân is created. The opinion [that it is created] is nevertheless disbelief. There is a difference between Takfîr upon a kind and attribute and [the Takfîr] upon an individual. To make Takfîr upon an individual, it is required that the conditions are met while the obstacles are removed.
- The Distinction between Doing an Action of Disbelief and Being a Disbeliever quoting from Shaikh al-Islam Ibn Taymiyyah
- Warning against the Fitnah of Takfir – Shaykh Al Albanee [PDF]
- The Fitnah of Takfeer – by Saleh asSaleh [PDF]
Check – Kufr ( Disbelief) and Takfir – Host of Articles, Books and audio on this topic
What is the word siwak?
The word Siwak describes both the action and name of stick used for cleaning ones teeth. The stick (siwak) is legislated by of our Prophet(sallahu alahi wasalaam) , it is a preferred sunna, that means if one does it he is rewarded and if he leaves it off there is no sin in doing so. The stick must be moistened and it must be keep that way to extract its benefits. It must be kept moist to continue benefiting from it. The stick has many forms and sources. The most valuable is the (udd of Iraq) which contains the most moisture and cleansing properties.
The reasons behind siwak , it has cleaning properties and it is a recommended sunna of our beloved Prophet(sallahu alahi wa salaam).Use of the siwak is repeatedly encouraged, as in the hadith of Abu Hurayrah (may Allah be pleased with him), who reported that the Prophet said: “Were it not for the fact that I did not want to make things too hard for my Ummah (nation), I would have commanded them to use the siwak at every time of prayer.” (al-Bukhari and Muslim). According to another report narrated by al-Bukhari, he said: “…at every time of making wudoo’.”
Times when Siwak is recommanded are when getting up from sleep, when the smell of ones mouth changed, when entering one’s home, when going to mosque and when reading Quran. The religion of Islam is a religion of purity, a religion in which the one who is upon it seeks the pleasure of his Lord.
- The Siwaak is pleasing to the Lord – Compiled and translated by Abdulilah Lahmami (Must Read !!)
“O you who have emaan”
Tafseer Surah An Noor
Sheikh Salim Ibn Sa’ad At-Tawil
When you find in the book of Allah “O you who have emaan” give it your ear, give importance to what is about to be said, because this is nothing other than a good that is being commanded or evil that is being prohibited.
This is a Great affair that Allah calls out to you. If one of you tries to connect with an important person, you would be excited saying, “I contacted such and such”. If a person of high ranking said to you , ” come here I want meet you” you would be excited by this.
How about if the one calling you is Allah Subhana wa ta Ala? You need to feel and understand that you are the one intended by this call. You are one of those who Allah is calling out to.
When you find “Oh you who possess emaan” or “O you who believe” this indicates a command or prohibition, and if you were to perform the command it is from emaan. If you were to avoid the prohibition this too is from emaan.
(This note is an excerpt from notes taken during class and should not be referenced as a word for word transcription of the lecture)
Source: Posted by a sister in Mahad-ul-Furqan Yahoo groups
Abu Ahmad bin ‘Adee said: I heard Muhammad bin ‘Abdillaah as-Sairafee ash-Shaafi’ee saying to them, i.e. to his students:
“Take a lesson from these two: Hasayn al-Karabeesee and Abu Thawr. The knowledge of Abu Thawr was not even a tenth of Husayn in his knowledge and memorisation – Yet [Imaam] Ahmad spoke against him (i.e. al-Karabeesee) in the issue of the utterance of the Qur’aan (whether it is created or not), so he fell [in rank] – and he praised Abu Thawr [for his adherence to the Sunnah] so he rose [in rank].“
Tabaqaat ash-Shaafi’yyeen of Ibn Katheer and Tabaqaat ash-Shaafi’iyyah al-Kubraa of al-Subki.Abu Khadeejah:This is from the ways by which Allaah raises the people of Sunnah, due to their love, adherence and defence of the Haqq. They fear not the blame of the blamers, they do not cower when faced with many opposers to the truth – they cling to the Haqq regardless of whether those with them are few or many. They care not if they are abandoned by those who were once with them so long as they are upon right-guidance.
It also shows that when Allaah blesses a person with knowledge and memorisation, he is obligated to adhere to the Sunnah and not fall into misguidance and innovations, let alone calling others to the astray paths! Al-Karaabeesee had knowledge but he coupled that with misguidance, so he went astray. It did not concern Imaam Ahmad (rahimahullaah) that al-Karabeesee had knowledge – he deviated in the ‘aqeedah and called to that deviation, so Imaam Ahmad spoke against him and al-Karabeesee fell. On the other hand Abu Thawr (rahimahullaah) became an Imaam of the Sunnah due to his love and adherence to the Sunnah and the Truth – one word from Ahmad and he became elevated, even though he did not possess a tenth of the knowledge of al-Karabeesee!Likewise in our times we have the likes of Shaikh Rabee’ al-Madkhalee! May Allaah preserve him and protect him.If he speaks regarding someone, then pay attention O Salafi!
Abu Khadeejah Abdul-Waahid
- [mp3] The Quran is the Speech of Allah, Not Created! – Hasan as-Somaali
- Speech is Attributed to He who Said it Initially
- Taken from the book Explanation of the Reformer, Muhammed Ibn Abdul Wahab Explained by the Noble Sheikh Dr. Saalih Ibn Fawzaan al-Fawzaan p 81-84
- Speech of Allah –by Mustafa George – Excellent Audio !!
- Hadeeth al-Qudsi is the speech of Allaah in wording and meaning
- 071. Surah Nuh (Noah) – Youtube Video with English Subtitles -
Recitation by Sheikh Sa`ad Said Al-Ghamdi.
Translation by Al-Hilali & Muhammad Muhsin Khan.
by Ahmed Abu Turaab
Shaikh Abdul-Aziz ibn Muhammad ibn Dawud said, “I was going with his eminence, may Allaah have mercy on him, from the Imaam Turki ibn Abdullaah mosque to his house when he asked me about reading the Quraan. I told him I read it from time to time but that I did not have a set portion that I read daily. So he said that I should take up an amount to read from the Quraan daily even if it was only a little, explaining that the person who has a set portion which he reads daily from the Quraan will finish it, but he who does not may finish reading it quickly one time but then months may pass and he will not have finished it, and he mentioned the example of a person who reads a juzz a day finishing it in a month and he who reaads two finishing it in fifteen days.”
Mawaaqif Mudee’ah, p. 25.
Uploaded by ahlulsunnahwaljammah on 27 Jan 2012
From the Fountains of Imam Ahmad (d.241AH)
Shaykh Saalih ibn Abdul-Azeez Aal us-Shaykh:
Translation: Moosaa Richardson
Some the issues discussed in this video are:
- Memorizing the Quran
- Seeking Knowledge until Death
- Seeking Safety and Good Health When Supplicating
- The Effect of Knowledge on One’s Writings
- Humbling Oneself and Rejecting Popularity
Source of the Video: http://ahlulsunnahwaljammah.wordpress.com/
Part 1 of the Video @ : http://wp.me/p1VJ3-IK
The Easiest Way to Memorize the Noble Qur’an – salafyink.com
By: Shaikh ‘Abdul Muhsin Bin Muhammad Al Qaasim an Imaam and Khateeb in
the Masjid of Prophet (sallAllaahu alaihi wa sallam).
“Similarly, utilize this method for every page of the Qur’an, however do not exceed eight verses in a day (or one page) so that the portion memorized will not increasewhich may result in a weakening of the memorization of said portion…”
By: Shaikh Muhammad Bin Saalih Al ‘Uthaimeen (may Allah have mercy upon him)
“the way in which an individual will memorize the Qur’an is by being consistent (upon memorizing it).
People (generally) have two ways of going about memorizing (the Qur’an).
- The First: is to memorize verse by verse, or two or three verses at a time, depending on the length of the verses.
- The Second: is to memorize page by page
… Furthermore, it is incumbent whether, (one memorizes) by the first or second method, that they do not proceed (to the next verse or page) until they have excellently memorized (that verse or page that they are currently on)…”
Source : Recieved in mail from brother Rajeef Musthafa
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.’”