Is it from the Sunnah to stop all classes during Ramadan?
Answer by Shaykh Al Albani
I read that when the month of Ramadan entered some of the Imaams would stop classes to only focus on reciting the Quran. This was despite them being the people of knowledge, those who gave the people religious verdicts. Thus they would stop all classes even giving religious verdicts to the people. Is this correct? Is this month specified for the Quran? Should I cease read the Hadiths and the explanations of the Hadiths and the other lessons?
Shaykh Al Albani:
This specification has no basis in the Sunnah; rather that which is in the Sunnah and known in the two authentic books of Hadith, is increasing the recitation of the Quran during the month of Ramadan. As for specifying the month of Ramadan only for the recitation of the Quran without any other acts of worship such as seeking knowledge, and studying Hadith, and clarifying and explaining them, then this has no basis. Likewise, included in this are charity, Sadaqa, and kindness to the people etc. Putting everything on hold for the recitation has no basis. That which has a basis is only increasing in its recitation.
Translated by Rasheed ibn Estes Barbee
The importance of the Tawheed and the Sunnah – Sh. Muhammad bin Ramzaan al-Haajiree & Sh. Muhammad bin Haadee al-Madkhalee
The importance of the Tawheed and the Sunnah
Sh. Muhammad bin Ramzaan al-Haajiree & Sh. Muhammad bin Haadee al-Madkhalee
Shaykh Muhammad bin Ramzaan al-Haajiree:
All praise is due to Allaah. May the Salaat and the Salaam be upon the Messenger of Allaah, his family, his Companions and those who aid him. To proceed:
All praise is due to Allaah for blessing us with this good meeting with our brothers in Holland, to study the importance of holding fast to the Book [of Allaah] and the Sunnah. They (the Book and the Sunnah) are the means of salvation. The Prophet – salla Allaahu ‘alayhi wa sallam - said:
“I have left with you that which when you hold fast to it, you will never go astray after me; the Book of Allaah and my Sunnah.” [Saheeh al-Jaami‘ #2937]
The greatest affair which Allaah has commanded is His Tawheed (His Oneness in His Lordship, in His Right to be worshipped and in His Names and Attributes). And the greatest affair which Allaah has prohibited is Shirk (polytheism, setting up partners with Allaah in worship). So every da‘wah (call, invitation) which doesn’t give any importance to Tawheed and doesn’t give any importance to warning against Shirk, is a da‘wah which opposes the guidance of the Prophet – salla Allaahu ‘alayhi wa sallam -. This is how Ahlul-Bida‘ (the people of innovations) are; they do not give any importance to calling to Tawheed, warning against Shirk, adhering to the Sunnah and being on guard against the innovations. Be steadfast and you will be given tawfeeq (success). Be steadfast upon this and you will be given tawfeeq.
Al-Ikhwaan al-Muslimoon (the Muslim Brotherhood) and at-Tableegh do not give any importance to Tawheed. And their heads (leaders) invite to Shirk; Hasan al-Banna (founder of al-Ikhwaan al-Muslimoon) was devoted to the grave of Sinjer and Muhammad Ilyaas (founder of Jamaa‘atu t-Tableegh) was devoted to the grave of Rasheed Gangohi. These are the heads of two calls that claim that they are a call to Islaam, while their heads are upon the da‘wah to Shirk! So what good is there in this? This is their asl (foundation)! Whereas as-Salafiyyah, since its beginning, calls to ‘Laa ilaaha illa-Laah‘ (no deity has the right to be worshipped except Allaah) and warns against Shirk.
This was a brief speech. And our Shaykh and teacher, Shaykh Muhammad bin Haadee al-Madkhalee will complete the advice for you. You will hear him now, I am in his presence now.
Shaykh Muhammad bin Haadee al-Madkhalee:
Assalaamu ‘alaykum wa rahmatul-Laahi wa barakaatuh. Ahlan wa Sahlan wa Marhaban bikum. Hayyaakum Allaah.
I don’t have any addition to what my brother, the noble Shaykh Muhammad bin Ramzaan al-Haajiree – may Allaah reward him with good – has mentioned. In fact, I unite my word with his word and I advise you with the same he advised you with. And I say:
Verily, at-Tawheed, which is the Right of Allaah upon the servants, as has been narrated in the hadeeth of Mu‘aadh bin Jabal – may Allaah be pleased with him -, and in which lies the salvation with Allaah – the Mighty and Majestic -, because of his statement – ‘alayhi assalaatu wassalaam -:
“Whoever dies while he doesn’t set up partners with Allaah in worship, will enter Paradise. And whoever dies while he sets up partners with Allaah in worship, will enter the Fire.” [Saheeh Muslim #93]
If the situation is like this, then it is obligatory upon every intelligent person, who is eager to save himself, to give importance to this affair, based upon this hadeeth which you have heard. And he should know that the one who opposes him or slanders those who walks upon this path; he should know that there is no khayr (good) in him, even if some people try to defend him or hide his true nature.
So I say: if the Prophet – salla Allaahu ‘alayhi wa sallam - stayed in Makkah thirteen years while he was calling to Tawheed... He did not call to something else. The legislations were not sent down to him except in al-Madeenah, with the exception of the prayer, because it was made obligatory upon him in Makkah, shortly before the Hijrah (to al-Madeenah). As for the rest of the legislations, then they were made obligatory in al-Madeenah. For thirteen years he – salla Allaahu ‘alayhi wa sallam - was calling to Tawheed.
The one who comes and sees that they (the people) are drowned in Major Shirk or Minor Shirk, and then he closes his eyes and goes treating that which is less than [Shirk], like listening to songs, smoking or abandoning the prayer, while he leaves the affair of Tawheed; this one has not understood Islaam, even if he claims whatever he claims. Verily, the proofs reject him and refute him.
The truthful Muslim, the Sunnee, the Atharee, is the one who follows the Messenger of Allaah – salla Allaahu ‘alayhi wa sallam -. The righteous and correct deeds do not become manifest except when the correct Tawheed has settled in the hearts of the people. Based upon this, it is obligatory upon our brothers in the West, who call to Allaah, to strive to insert Tawheed into the hearts of the people in a correct and powerful manner, and to review and repeat it, and to give them actual examples so that the Tawheed becomes established in their hearts. Then, when the correct Tawheed is established in their hearts, we look to the remaining affairs which should be treated. For verily, when al-Eemaan (faith, belief) enters the hearts correctly, then the deeds will confirm it.
I ask Allaah – the Mighty and Majestic – to aid you upon this.
Do not be fooled by the false da‘awaat (calls, propagandas) which treat the nails while there is evil in the hearts and while the destruction comes from there. For verily, the treatment of the nails while there is an opening or cancer in the heart indicates that the treating person is not a doctor.
May Allaah give us and you success to that which He loves and is pleased with. And may Allaah raise the rank of His servant and Messenger, our Prophet Muhammad, and grant him peace.
Shaykh Muhammad bin Ramzaan al-Haajiree:
That which indicates this, is that we see the agitation of the people for that which takes place from the affairs of the dunyaa. I say: these people who have gathered in Tunisia or Egypt, if we would say to them, “Come on, let’s forbid Shirk,” would they have gathered like this? [Or if we would say to them,] “Come on, let us destroy and remove the domes so that al-Badawee is not worshipped [unclear] and so that the tomb of al-Husayn and these manifestations of disbelief are destroyed.” Would these people also gather as people who are truthful to Allaah, to remove all the manifestations of Shirk and to let Tawheed return? The answer is: we are watching and it is known; you won’t find [them gathering] except a few.
May Allaah give everyone success to beneficial knowledge and righteous deeds, and with this I end [my speech] and I excuse myself because I am in the presence of our Shaykh (Muhammad bin Haadee). Wasssalaamu ‘alaykum wa rahmatul-Laahi wa barakaatuh. And may Allaah raise the rank of Muhammad and grant him peace.
Translated by: Yâsîn Abû Ibrâhîm al-Mutanabbî
Watch Video (Arabic-English Captions) @ http://wp.me/p2sNCV-2Fe
The Attack on the Madhâhib and the forbidding of Taqlîd (blind following) of today – Shaykh al-Fawzân
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Translation & video: http://aFatwa.com
People who subscribe to knowledge and especially young students look down upon Fiqh-matters and especially the books of the Madhâhib. Their argument is that they do not consist of evidence. They even look down upon the Ijtihâd of the Imams in this matter. What do you advise in terms of this and the respect for the Imams of the Madhâhib and the importance of the Madhâhib. There are people today who look down upon them, criticize them and say that they are freed from the Madhâhib and that they take directly from the Qur’ân and Sunnah.
It is a deviation. We have said that and clarified it. We said that the one who fulfils the conditions of Ijtihâd does Ijtihâd. He is not allowed to follow blindly. THESE ARE HOWEVER FEW TODAY, IF THEY EVEN EXIST. The more time passes, the more the knowledge disappears. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”
The more time passes, the more the knowledge disappears. It has also been reported that by the end of time, few scholars will exist and many readers [will exist]. Many readers who lack understanding will exist.
It is wrong to ignore the Fiqh-books. Fiqh is the richness of this Ummah. It is a great richness. However, that does not mean that we take everything that is in them to heart. We filter (I.e. right from mistakes). The one who has the capacity filters. He takes that which is strongest according to the evidence. We said that there are four types of people; an absolute Mujtahid, a Mujtahid within his Madhhab who considers what opinion is the correct one, one who follows blindly and a layman. This fiqh is, as said, a great richness in the hands of the scholars. They study it and take help from it in order to understand the Qur’ân and Sunnah. They take its verdicts and the statements of the Imams that agree with the evidence and leave that which contradicts the evidence.
As for the one who ignores it and says that they shall do a new Ijtihâd… Who is the one who is to make a new Ijtihâd? There is none! It is a deviation. Are you who say that you shall make a new Ijtihâd as the four Imams? Such as Imâm Ahmad and Imâm Mâlik? What does this mean? I wish that they existed. But you don’t have more than the smallest who follows blindly. You have nothing to come with. Don’t destroy yourself. Don’t destroy others. Fear Allâh! It is allowed to blindly follow in necessity. Allâh (ta’âlâ) said:
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
“So ask the people of the message if you do not know.” (16:43)
This is a blind following in necessity. It is OBLIGATORY to blindly follow in necessity. It is prohibited to blindly follow in the case of capability. It is forbidden for the one who is able to make Ijtihâd to blindly follow. In necessity, it is obligatory to blindly follow. It is not fully prohibited to blindly follow and neither is it fully allowed to blindly follow. The matter is thusly detailed. We do not say that you should take to heart everything that exists in Fiqh. We say that you should filter and follow that which is based on evidence. They are after all more knowledgeable than you about proving and the extraction of rulings. You have nothing to come with. You should rely on them and the words of the Fuqahâ’ and look to their evidence. If you are able to consider, do so. If you are not able to, you follow that which is (written) there even if you do not know of the evidence. For this is a necessity. This has to be understood. There are people who fight the Madhâhib today. Where should the people go? Should they deviate? There is one who has authored a book by the name “Islâm without Madhâhib”. What without Madhâhib? Where should the people go then? Should they go to the ignoramuses? This is a great problem.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Importance of Believing and Not Doubting
Believing in the text (Qur’an and authentic Sunnah) when they reach you – without doubting or wavering – is from Eeman as well as having good manners with Allaah, as Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) explained in his highly beneficial book Upright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character.
The Scholars, who are the Inheritors of the Prophets, stress the importance of believing in and submitting to what comes in the Qur’an and authentic Sunnah - not doubting it, nor giving precedence to one’s intellect above the Qur`an and authentic Sunnah.
For example, Abu Bakr (radiallaahu ‘anhu) was given the title “as-Siddiq” (the one who attested to the Truth), because he immediately believed when told of the Irsaa` wal Mi’raj that Allaah took His Prophet (salallaahu ‘alaihi wa sallam) on.
Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)
Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)
When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi’raaj which his friend (salallaahu ‘alaihi wa sallam) said to have undergone, he said:
If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?
- [Reported by al Haakim (3/62), authenticated by al Albaanee in as-Saheehah (no 306).]
While teaching 40 Hadeeth of Imam An-Nawaawee (rahimahullaah) with the Sharh of Shaikh Saalih al-Fawzaan (hafidhahullaah), a student said:
Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)… This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). …But you have to remember the Prophet (salallaahu ‘alaihi wa sallam) did not speak of his own desire.
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)
Meaning it is only revelation from Allaah – Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah’s Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)
Shaikh Fawzaan (hafidhahullaah) said in his Sharh of Lum’atul I’tiqaad:
And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person’s intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. …For Eemaan (true faith) is in fact nothing other than eeman in the ghayb (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called ‘Eemaan.’
In explaining why the astray Mu’tazila reject the punishment of the grave, Shaikh Fawzaan said:
These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the Punishment of the Grave, they rejected it and denied the ahaadeeth about it.
The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.
The student relaying Shaikh Fawzaan’s Sharh of 40 Hadeeth Nawaawee said:
This is why (learning) Tawheed (and the Usool) is so important. …You must accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. “La shak”, never doubt what the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).
…And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr, ayah 7)
And then said:
Yaqin (Certainty) comes with ‘Ilm (authentic, beneficial knowledge). Jahl (Ignorance) leads to Shuboohat (confusion, doubts).
Authentic Knowledge —-> Yaqin
Ignorance —————> Doubts
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Translated by Rasheed ibn Estes Barbee
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
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The Honeymoon should be Continuous
By Sheikh Uthaymin
Sheikh Uthaymin, may Allah have mercy upon him, said
Some of the people say that it is possible to take from the statement of the messenger of Allah peace and blessings are upon him, “so that you can taste his honey and he can taste your honey”, that we can take what is called a honeymoon so is this correct?
[Translator’s Footnote: Originally "honeymoon" simply described the period just after the wedding when things are at their sweetest; it is assumed to wane in a month. (Wikipedia)]
Yes this is correct. But the honey is not just for a month if you remain with the woman; rather the honey will be continuous not just for a month.
As for traveling during this month to lands that are not befitting to be traveled to then this is a waste of money. And then we hear about some of the people who travel to outside countries and they go to swimming pools, night clubs, and theaters, and his wife is uncovered, revealing her head, chest and arms, and so on and so forth; and with Allah refuge is sought.
This only occurs from someone who has changed the favor of Allah into ingratitude; rather the reward for this blessing is for the person to increase in thanking Allah and to live with his family in a good manner.
But what is the ruling on the one who says, ‘instead of this I will go with my wife to umrah, (for the honeymoon)?
We say this is good, but it is not good. Because it is obvious that the origin of this is taken from the non Muslims; we did not know of this during the time of the previous scholars or during the time of the pious predecessors and none of the people of knowledge spoke about doing this, therefore this has been obtained from the non Muslims; this is one angle.
From another angle, I fear that if a long time passes by and the people are making marriage a legitimate reason for making umrah then it will be said, it is the Sunnah for everyone who gets married to make umrah. Therefore we would have invented for an act of worship, a reason that has not been legislated, and this is a problem. Because if a long time passes the condition of the people will change and they will forget the beginning.
For this reason we say, have the honeymoon in your room, in your home and make the honeymoon forever not one month; and the praises belong to Allah for wellbeing.
Translated by Rasheed Barbee
Some people always say “Aameen, wa iyyaak” (which means “Aameen, and to you also”) after someone supplicates, “Jazaak Allaahu khayran” (which means “may Allaah reward you with good”). Is it is an innovation to reply with this phrase all the time?
ANSWER by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
There are many narrations from the Companions and the from the Messenger (sallallaahu ‘alayhe wa sallam), and there are narrations describing the actions of the people of knowledge. In these narrations, it is said to them, “Jazaak Allaahu khayran,” there is no mention that they used to reply specifically with “Aameen, wa iyyaakum.”
Due to this, my position on a person clinging to this phrase, “Aameen, wa iyyaakum,” after any supplication, not just “Jazaak Allaahu khayran,” is that he has fallen into an innovation that has been added (to the Religion).
So in these kinds of circumstances, Muslims can use this phrase sometimes, and abandon it sometimes, but they must not cling to it as if it is an established Sunnah of the Messenger (sallallaahu ‘alayhe wa sallam), and Allaah knows best.
This was translated exclusively for http://www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB021, dated 1423/7/18.
Dr. Muhammad Baazmool mentioned that there is no specified answer for it from the Sunnah.
To add something to that: The phrase “Jazaak Allaahu khayran” is something that is from the Sunnah to be said to express thanks or praise, due to the hadeeth:
On the authority of Usaamah ibn Zayd, he said that the Messenger of Allaah sallallaahu ‘alayhe wa sallam said: “Whoever has had something nice done for him and then says to his companion, ‘Jazaak Allaahu khayran,’ then he has surely excelled in praising (him).”
Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee #2035 (2/392).
So then it is not like other phrases found in the sunnah that have specified answers, like:
- 1) Al-hamdulillaah — yarhamukallaah — yahdeekumullaahu wa yuslihu baalakum
- 2) As-Salaamu ‘alaykum — wa ‘alaykumus-salaam
- 3) Uhibbuka fillaah — ahabbak Allaahul-lathee ahbabtanee feeh, etc
These are all supported by evidences. We may not say that the response to a certain phrase must be such-and-such except with evidence.
So then a person may respond to “Jazaak Allaahu khayran” with any number of phrases that make sense, like:
aameen wa iyyaak
aameen wa jazaak
wa iyyaak kathaalik
wa iyyaanaa ajma’een
wa iyyaak bi’ashri amthaalihaa
or other things in English:
aameen, and to you brother
aameen, to you likewise
and may He reward you too
and to you
to you the same
And this is done without clinging to any one phrase. So actually “Aameen wa iyyaak” is a very sensible reply in ‘arabic. The shaykh only made a difference between saying it sometimes and saying it as if it is legislated in the Deen.
So we have to make a note here since many of us fall into this when we are learning arabic. The phrase “kayfa haaluk” does not have a legislated answer. It is not a must to reply, “tayyib walhamdulillaah.” This is simply something taught since it is a common conversation, like “how are you?” and “i’m fine.” It should not be taken as legislation, meaning that when you hear someone say, “jayyid walillaahil-hamd” you correct him. Rather many of us stick to “tayyib walhamdulillaah” since it is the only phrase we know in arabic. We do not intend to make it deen, but it is unfortunately our constant, unchanging answer to “kayfa haaluk”.
Likewise, “aameen wa iyyaak.” It is just something we were taught as a conversation. ”Jazaak Allaahu khayran, aameen wa iyyaak” Its fine like that, it makes sense. But we have to realize it is not Deen. The specific phrase of “jazaak Allaahu khayran” is Deen, but the reply is left up to how ever you want to answer. I am not suggesting that you must learn all those phrases I mentioned above and meanwhile you have a lot of legislated du’aas to learn still, but you could simply not reply sometimes when someone says “Jazaak Allaahu khayran” as there is no obligatory or recommended reply needed. You could also mix up “Ameen, wa iyyaak” with a simple “Aameen” or simply “wa iyyaak”, and sometimes no reply. Here you have four different answers. I hope I am not complicating this issue, may Allaah forgive me.
Additional note: The word ‘Aameen’ is legislated in general for du’aa. So a person may say Aameen based on that, but not because it is specifically related to this du’aa.
And it has been related that when ‘Aa’ishah, radhiyallaahi ‘anhaa had heard the du’aa of those who received some charity, saying, “Baarak Allaahu feekum” she replied “wa feehim baarak Allaahu” and she used to reply to their supplications in a way similar to how the people worded their supplication. See Saheeh Al-Waabilis-Sayyib (p.257)
And Allaah knows best.
And Shaikh Ahmad bin Yahyaa bin Muhammad an-Najmee said in volume one, page 68 of his book “Fathur Rabbil Wadood fil Fataawaa war Rasaa’il war Rudood”, issue # 30:
(What is the) Hukum of the statement (Shukran) (said to the one) who does a favor (or the like) for someone?
The Shaikh answered: “Whoever does that has left off (something) more excellent (or bountiful), and that is, the statement “Jazaakallaahu khairan”!
And with Allaah is the Tawfeeq!
AbooTasneem Dawwod Adib
All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:
Imaam al-Barbahaaree [d. 329 AH], may Allah have mercy upon him, said:
If something from innovation becomes apparent to you in a person, beware of him, because that which you are unaware of is greater than that which is apparent to you.
Shaykh Ahmad an-Najmee [d. 1429 AH], may Allah have mercy upon him, commented on this passage by saying:
The intent of this passage is to drive you away from those who have innovation with them and to inform you that the people of innovation try to conceal and hide their innovations.
However, the people of the Sunnah avoid being secretive about affairs of the religion, and they view concealment in the affairs of religion to be from the way of the people of innovation.
‘Umar Ibn ‘Abdul-‘Azeez [d. 101 AH], may Allah have mercy on him, said: ‘If you see a people speaking confidentially about the religion, excluding the general population, know that they are laying the foundation for misguidance. (1)’
For this reason, the people of the Sunnah do not conceal affairs pertaining to the religion. They stay way from this type of behavior, and they consider it to be from the ways of the people of innovation. (2)
There is a subtle benefit and principle that the people of the Sunnah mention pertaining to the secretive nature of the people of innovation. Al-‘Awzaa’ee [d. 157 AH], may Allah have mercy on him, said: “Whoever conceals his innovation from us, his associates will not be hidden from us. (3)”
(1) See “The History of ‘Umar Ibn ‘Abdul-Azeez by Ibn al-Jawzee,” pg. 54
(2) Ahmad an-Najmee, An Explanation of Sharh as-Sunnah, 224-225
(3) Ibn al-Battah, al-Ibaanah, 2/476
Taken from http://embodyislam.org/2013/01/02/the-people-of-the-sunnah-do-not-hide-affairs-of-the-religion/#comment-454 with Permission
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In the name of Allah, The Most Merciful, The Bestower of Mercy. Verily, all thanks and praise belong to Allah. We praise Him, we seek His aid, and we seek His forgiveness. We seek refuge with Allah from the evil of our own souls and from our wicked actions. Whomsoever Allah guides then there is no misguidance for him, and whomsoever He leaves to stray, there is no guidance for him, I bear witness that there is no God worthy of worship except Allah. He is alone, having no partners. I also bear witness that Muhammad is His slave and Messenger. May Allah’s peace and Blessings be upon him, his family, and his companions… all of them together.
As to what follows:
O my dear brothers and sisters in Islam, we spoke yesterday concerning a phenomenon: stress, anxiety, psychological conditions and disorders which the people have been afflicted with. We also expounded upon its reasons… from an individuals weakness with regard to his devotion/connection to Allah- The Mighty and Majestic, weakness of faith, clinging to other than Allah- Glorified is He and Most High- and whatever is like that from the various reasons.
Then we clarified after that which the individual must do when faced with the likes of these conditions. From: The consolidation or strengthening of the devotion/connection to Allah- The Mighty and Majestic-, perseverance upon the acts of worship with whatever it contains from those things that are obligatory as well as superogatory, and examples like these, from the means which is befitting that the Muslim seeks refuge with it, after (seeking refuge with) Allah, Glorified is He, and Most High- along with cautioning against procrastination, avoidance, or reluctancy from the remembrance of Allah- The Mighty and Majestic.
We also indicated that from the means: Is the diligency upon remembering (supplicating) to Allah- Glorified and Most High- regardless whether it is from morning supplications, or evening supplications, supplications before sleeping, traveling supplications, the supplications for exiting and entering the home, the supplications for putting on new clothing…even the supplication for going to the toilet; meaning: Upon entering the toilet area and exiting from it. Even in a situation where a man has a desire to lay down with his wife (be intimate with her).
For indeed, theses supplications are a great fortress and protections for whoever receives Allah’s success-Glorified is He and Most High- and He follows upon the method of the Prophet صلى الله عليه و سلمand his noble companions with regards to that.
I have prepared for you a speech regarding a great affair; and it is none other than “Ad-Du’a” supplication, also resorting to Allah –The Blessed and most High- clinging to Him and attributing or connecting the execution of the needs for Him- Glorified and Most High. Ad Du’a; we will speak about its following components.
- Firstly: What is Du’a (supplication) and what are its categories?
- Secondly: The conditions for the acceptance of supplication. And
- Thirdly: The benefits of supplication, and its etiquettes. So therefore, I say with Allah lies all success.
Verily الدعاء Ad-Dua in the Arabic language means:
Request, call upon someone; Meaning; He called out to Him and asked of Him…
For example: Such-and such called upon such-and-such; meaning: He called upon him and asked of him.
In the legislative meaning;
It’s divided into two categories:
- The supplication of worship, adoration, and glorification; and
- supplication of request.
As for supplication of worship, Read more…