O people, you were not created in vain, nor will you be left to yourselves

According to Abdallaah bin Bakr bin Habeeb al-Sahmee: We were told by a man in the mosque of al-Junaabidh that `Umar bin `Abd al-`Azeez delivered a sermon to the people in Khunaasirah in which he said:

O people, you were not created in vain, nor will you be left to yourselves [See 75:36]. Rather, you will return to a place in which Allaah will descend in order to judge among you and distinguish between you. Destitute and lost are those who forsake the all- encompassing mercy of Allaah, and they will be excluded from Paradise, the borders of which are as wide as the heavens and the earth. Don't you know that protection, tomorrow, will be limited to those who feared Allaah [today], and to those who sold something ephemeral for something permanent, something small for something great, and fear for protection? Don't you realize that you are the descendants of those who have perished, that those who remain will take their place after you, and that this will continue until you are all returned to Allaah? Every day you dispatch to Allaah, at all times of the day, someone who has died, his term having come to an end. You bury him in a crack in the earth and then leave him without a pillow or a bed. He has parted from his loved ones, severed his connections with the living, and taken up residence in the earth, whereupon he comes face to face with the accounting. He is mortgaged to his deeds: He needs his accomplishments, but not the material things he left on earth.

Therefore, fear Allaah before death descends and it's appointed times expire. I swear by Allaah that I say those words to you knowing that I myself have committed more sins than any of you; I therefore ask Allaah for forgiveness and I repent. Whenever we learn that one of you needs something, I try to satisfy his need to the extent that I am able. Whenever I can provide satisfaction to one of you out of my possessions, I seek to treat him as my equal and my relative, so that my life and his life are of equal value. I swear by Allaah that had I wanted something else, namely, affluence, then it would have been easy for me to utter the word, aware as I am of the means for obtaining this. But Allaah has issued in an eloquent Book and a just example (sunnah) by means of which He guides us to obedience and proscribes disobedience. He lifted up the edge of his robe and began to cry and sob, causing the people around him to break into tears. Then he stepped down. That was the last sermon he gave before he died, may Allaah have mercy on him.

For variant versions of this sermon, see Ibn `Abd al-Hakam, Seerah 43-45, 132-33; Ibn Katheer, Bidaayah, IX, 199; This translation was taken from The History of al-Tabaree, Vol XXIV, by D.S.Powers/

In the same book, it is also related that, According to `Abdallaah - his father - al-Fudayl - `Abdallaah: I was told that `Umar bin `Abd al-Azeez wrote to the Syrian army as follows:

"As-salaamu `alaikum wa rahmatullaah. Now then, whoever contemplates death frequently speaks little, while he who knows that death is certain is satisfied with a little. Farewell."

Benefit : muslim comedians?

http://maktabahalfawaaid.multiply.com/journal/item/112

A Noble Example For All Believers To Follow

A Noble Example For All Believers To Follow The Patience Of Yusuf (alayhis-salaam) And His Fear Of Allaah In Turning Away From The One Who Called Him To The Evil And Shameful Act Of Zinaa

Imaam Sadi (rahimahullaah) mentioned some of the difficult circumstances Yusuf faced at the time when he was being called to the evil act of Zinaa. [1] Firstly; Allaah has placed in man's nature an inclination towards a woman, just like the inclination of a thirsty person towards water and that of a hungry person towards food. And even though many people do exercise patience with regards to their (desire) for food and drink, but not with regards to their (desire) for women. This is not (something) blameworthy if it is in accordance with what is permissible, rather it is something praiseworthy. [2] Yusuf (at the time) was a young man, and the sexual desire of a young man is much stronger. [3] He was a bachelor. [4] He was a slave of the Azeez's wife and was bought for a few dirhams. And a slave has no control over his affairs. [5] He was a stranger in the land; a stranger in a strange land can fulfil desires, which he is not able to fulfil in his own land and in the presence of his family and those who know him well. [6] The wife of the Azeez was a woman of high status and beauty; so one these two (affairs) calls one to agree with her request. [7] The wife of the Azeez was not inaccessible. [8] She sought after Yusuf; she desired him and was infatuated with him. Many many men become filled with vanity/pride when a woman (merely) waves or winks at them. [9] Yusuf was living in her house. He was under her authority and would have feared being harmed for refusing to obey her in what she was calling him to. [10] Yusuf was safe from being exposed; because she sought after him and locked the doors. [11] She also appeared in her best adornment and said to Yusuf, 'Come on O you!' [12] She also threatened Yusuf with imprisonment and belittlement. [13] She sought the assistance of the rest of the women and Yusuf sought the assistance of Allaah against them. He said: 'Unless You (Allaah) turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant' [Surah Yusuf; Ayah: 33] Despite all these difficult circumstances surrounding Yusuf (alayhis-salaam), he exercised patience and preferred obedience to his Lord. He preferred the pleasure of Allaah and fear of Him. His love of Allaah made him choose imprisonment over committing adultery. He said: 'He said: 'O my Lord! Prison is dearer to me than that to which they invite me.'[Surah Yusuf; Ayah: 33] Yusuf knew that he could not avert what they were calling him to; and that if his Lord does not protect him and avert the plot of those women, he will be inclined towards them and become of the ignorant ones. This is from Yusuf's perfect knowledge about his Lord and himself.

So What Was The End Result?

Yusuf was granted honour and authority in the land. He was mentioned with good and beautiful praise. This was his reward in this worldly life and his reward in the hereafter is Paradise. [For further details, refer to the book titled: 'Al-Asbaab Wal A'maal Allatee Yudaa-afu Bihaa Ath-Thawaab'; by Imaam Sadi; pages: 55-58] To be continued...Inshaa-Allaah -------------------------------------------------------------------------------------------------------- We ask Allaah to grant us Tawfeeq in following the example of the pure and chaste people. Let us take all the means provided by the Sharee'ah of Islaam to guard against that which may lead to fitnah and lewdness or that which may ignite corrupt, sinful, despicable and shameless desires in the hearts of the believers (men and women). Posted on behalf of Markazus Salafi by: Abu Mu-aawiyyah Abdullaah Bin AbuBakr Al Fulaani Al-Gambi

http://salafitalk.net/st/viewmessages.cfm?forum=29&topic=9966

Sbb1's "A Week Of Chicken For Dinner Contest and Giveaway" Which One Of You Will Be the Winners?!

http://sbb1.multiply.com/journal/item/244

Link: http://www.suqas-sunnah.com/ebay hoping to clear out all books, will continue to list books until they are all gone inshaallah. all books start at 99 cents with buy it now prices at 50% off or more. Bookmark the link b/c there willbe more added through the day/week and on

Islamic Books 99 Cent Clearance on eBay

Link: http://www.suqas-sunnah.com/ebay

hoping to clear out all books, will continue to list books until they are all gone inshaallah. all books start at 99 cents with buy it now prices at 50% off or more.
Bookmark the link b/c there willbe more added through the day/week

what does it mean?...speak good or remain silent..........

Bismillaahir Rahmaanir Raheem

Ash-Sheikh Muhammad Saeed Raslan writes about the manners of the Student of Islamic knowledge. From his book titled "Adab Tullaab Al-I'lm".

- Silence -

As for reducing your level of speech, the Prophet (peace be upon him) said: "Whoever believes in Allah and the Last Day, let him say what is good or remain silent."1

an-Nawawi said:
"This means that if one wants to say something, he should decide whether what he wants to say is definitely good and praiseworthy, obligatory or encouraged. If so, he should say it. If he doesn�t see that it is good and praiseworthy, he should not say it, whether it is forbidden, disliked, or permissible � they are all the same. In this case, speech which is normally allowed should be avoided out of fear that it can lead to forbidden or disliked speech, and this happens a lot. Based on this hadith, al-Imam ash-Shafi�i (may Allah be Pleased with him) said that if you wish to say something, let him think. If you conclude that there is no harm, speak. If you conclude that your words will bring about harm, do not speak."2

Ibn Hajar (may Allah have Mercy on him) said:
"And this is from his (peace be upon him) ability to combine many meanings on few words, as every statement is good, bad, or leaning to one of the two. Included under good speech is everything obligatory or encouraged, and he allowed this speech despite its various types, as well as anything that could lead to it. As for speech that is bad or could lead to what is bad, he commanded us to be quiet if we ever wanted to indulge in it."3

Ibn Abd al-Barr (may Allah have Mercy on him) said:
"From the tests that the scholar is put through is that he likes to talk more than he likes to listen." Yazid bin Abi Habib said: "Listening is safe and increases one�s knowledge, and the listener is the partner of the speaker. Talking consists of confusion and deception, excess and deficiency. The one who talks awaits fitnah, and the one who listens awaits mercy."

And Abu adh-Dhiyal said: "Learn to be quiet just as you learn to talk, because if talking guides you, being quiet protects you. By being quiet, you attain two characteristics: you are able to take knowledge from those more knowledgeable than you, and you are able to repel the ignorance of those more ignorant than you."

Speaking about good things is a prize and is better than silence, because the best thing that silence has to offer is safety, and by speaking what is good, you actually gain something extra. It was said: "Whoever speaks what is good wins, and whoever remains silent is saved, and speaking about knowledge-related matters is from the best of actions, and it is of the same level as dhikr and recitation of the Qur�an if it is done to repel ignorance, attain the Pleasure of Allah, and discover the reality of its meanings."4

Abu Hatim said: "Two men went to seek knowledge. When they became learned, one of them became known as a speaker, and the other came to be known as quiet. So, the speaker wrote to the quiet one:

I never sought to gain anything in life * With something better than my tongue...
So, the quiet one wrote back:

And I never sought to gain anything in life * With something that deserved to be imprisoned more than the tongue�"5

And a man came to Salman (may Allah be Pleased with him), saying: "O Aba �Abdillah! Advise me!"

So, he said: "Do not speak."

The man replied: "It's impossible for one who lives amongst the people not to speak."

He said: "Then if you speak, say what is correct, or be quiet."

The man said: "Tell me more."

Salman said: "Do not become angry."

The man said: "You tell me not to become angry, and I am sometimes overcome and unable to control myself."

He said: "Then if you become angry, at least control your tongue and hands."
The man said: "Tell me more."

Salman said: "Do not mix with the people."

The man said: "One who lives with the people must mix with them!"

He said: "Then if you mix with them, speak the truth and fulfill your promises."6

And Abu Hayan at-Taymi said: "It was said that the man should pay more attention to his tongue than to where he places his feet,"7 and this is because of the danger the tongue and excess talking pose to the believer�s heart. The traps of the tongue are many and deadly, and just one of these traps is enough to make one spend their entire life trying to avoid. However, Allaah tests His Creation in order to make clear the righteous from the evil.

1 Reported by Ahmad (2/267, 433, and 463), al-Bukhari (6018, 6136, and 6475), Muslim (47), Abu Dawud (5154), at-Tirmidhi (2500), and Ibn Hibban (506 & 516)

2 'Sharh Sahih Muslim' (2/18)

3 'Fath al-Bari' (1/461)

4 'Jami' Bayan al-'Ilm wa Fadlih' (1/182)

5 'Lubab al-Adab' (p. 274)

6 'Kitab as-Samt wa Adab al-Lisan' (p. 558)

7 'Kitab as-Samt wa Adab al-Lisan' (p. 206)



[taken from:http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=9357]

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Be Careful From Who You Take Your Deen Shaykh Ahmad ibn Bazmool

Be Careful From Who You Take Your Deen Shaykh Ahmad ibn Bazmool Transcription by: Umm Yusuf min Sri Lanka

The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when o ne takes from someone or o ne hears from someone or o ne learns from someone that knowledge is going to be deen something that is going to weighty o n the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge o nly from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deenfrom means that a Muslim must look and takes his deen from Ahlus sunnah, thesalafiyoon the o nes who follow the salaf us salih and secondly that the o ne that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from. Then the shaykh Ahmad bin Bazmool hafidhahullah ta'ala stated that Imaam Malik rahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no o ne would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were know for that and these people pointed to them for that but no o ne would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake. Then the shaykh Ahmad bin Bazmool hafidhahullah ta'ala states that there is no doubt that is obligatory upon the people to learn ilmi shar'ee, Islamic knowledge and this is based o n the Quraanic verse, Allaah subhana wata'alah says 'Ask the people of knowledge if you do not know.' And it is based upon the statement ofProphet Muhammad salallahu alaihi wa sallam 'that seeking knowledge is an obligation upon every Muslim'. And a man came to Imaam Malik rahimahullahand said, 'I want to seek knowledge' and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you needtaharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this. So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification ofsalaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid'ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from. Shaykh Ahmad bin Bazmool hafidhahullah ta'ala then went o n to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of the ummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . Thisummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur'aan, 'If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deenand studying the deen. He says it is not like those people think that what we need to do is concentrate o n the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based o n the hadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaadis o nly the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata'alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it. Shaykh Ahmad bin Bazmool hafidhahullah ta'ala went o n to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur'aanic verses in which Allaah says, 'Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.' And then Allaah subhana wata'alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons o ne is that this speaking about Allaahtabarakta wat'ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with o ne of his companions o n a journey and he got injured and when he got injured he also fell into sexual defilement, state of junuband it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, 'they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.' So this shows that it is forbidden for someone who does not know, to talk. So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the o ne being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar'ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from. He said also in our daily life we had a medical situation or whatever, will we go to a mechanic, and if we had a problem with our car will we go to a farmer and if we wanted to construct a house will we go to someone who is a specialist in cleaning. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi'een praying but they were not praying according to the sunnah. There salaah was not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, 'What has made you angry, what has caused you to get angry.' He said, 'By Allaah I don't see anything that we were doing in the time of the Prophet salallahu alaihi wasallamthat the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophetsalallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda's statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi'een so what about now o ne thousand four hundred years after that are the people the general masses uponsunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaaRabbaniyeen, the scholars who know the deen of Allaah tabarakta wata'la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the o ne who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars. Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. The awwam or the general laymen who have no knowledge and thetullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the o nes who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid'ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah, salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and o n the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of the ulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don't take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their aqeedah and manhaj is incorrect they are involved in siyasah or politics orhizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire. Rather the o ne that should be taken from are the tullabul ilm and ulemaa who are upon the sunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafeeunless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake. Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammadsalallahu alaihi wasallam regarding this issue. o ne is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata'la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, 'I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah'. So this aabid who was ignorant said, 'No'. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can maketaubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.' So this shows you the issue of going to the scholar verses going to someone who is ignorant. The second story is about two individuals, o ne who was righteous and the other was a sinner. And every time the righteous o ne would pass by the sinner he would correct him and advice him but he would not accept. So o ne day the righteous person said to him, 'By Allaah, Allaah will not forgive you.' So Allaahtabarakta wata'la said, 'Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.' So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata'la that he would not forgive o ne of His creatures. So Allaah tabarakta wata'la wiped away or made nothing the deeds of the obedient o ne and forgave the disobedient o ne. So this shows us the importance of knowledge number o ne and that we should acquire it and the importance of returning to the ulemaa. Don't ask anyone and everyone but askRaazikeena fil ilm those who are well grounded in knowledge. In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid'ah), if they have something beneficial to give. I'll just take the good and I will leave the bad. He said there were several issues wrong with this. o ne, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in ahadith in which he said, 'That Allaah tabarakta wata'la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray. The second matter is that Allaah tabarakta wata'la and the Prophet salallahu alaihi wasallam's order of hizbudeen , preserving o nes deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen. Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small o nes and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators. Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear). And the fifth matter is that the person who is going there saying I will get the good and leave the bad is ignorant. So he cannot protect himself from falling into a fitnah. So he can't protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take o nly from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.

The Worship of The Scholars

Ibn Al Jawziyyah said:

Whoever does not read the stories of the Salaf and the path that they tread, he can never tread that path. It is befitting for a person to know and understand that the nature of an individual (character) is a thief. If a person leaves his nature with the people of his time, his nature will steal from theirs and he will become similar to them. But if he reads into the lives of the Salaf his nature will join theirs and he will learn from their character....(Telblees Iblees)

The following are just a few examples from the past and present day scholars informing of their love of knowledge and their preference of it over relaxation.

First:

It was reported by Ibn al Qayyim in his book: "Rawdatul Muhibeen", I was informed by my Sheikh (Ibn Taymiyyah), he said: When I became sick the doctor said to me: Verily your research and Islamic lecturing increases your illness. I (Ibn Taymiyyah) replied: I can not stop, and I will debate you in your knowledge! If a person becomes happy and joyful doesn't this strengthen their soul or spirit, and as a result wards off illness? The doctor responded: Of course. So I (Ibn Taymiyyah) said: Verily my spirit is pleased with knowledge and it strengthens my nature and due to that I find relaxation. The doctor responded: This is something our knowledge doesn't apply to.

Second:

It was reported by Sheikh Muhammed bin Hadee to some of his visitors that he was told a story by Ahmed Al Hakimy, the brother of Sheikh Hafith Al Hakimy:

One year while Sheikh Hafith Al Hakimy was on Hajj or during Ramadan in Mecca, he was looking for the book titled: "Creation of The Servant's Action" by Imam Al Bukhari. While in Mecca he was informed that someone had arrived from India with a copy of the book and that he had given it to the library there in The Haram. Sheikh Hafith visited the library and requested to borrow the book under the condition that he would not leave the Haram and that he would return the book the following day after the rising of the sun. He took the book and requested for someone to bring him paper and a pen. He sat and made his own copy of the book. Then he continued to memorize the book until Fajr. After Fajr he rested for a short period of time and then woke up. Upon waking, he returned the original book to the library and said: Here is your original, and here is an extra copy (the copy he himself wrote) and the book is in my head (memorized).

May Allah grant Sheikh Hafith Al Hakimy ease in his grave and raise him with the righteous ameen.

It was also mentioned by Sheikh Ahmed An Najmee the following:

We (as young boys) were instructed by our teacher Sheikh Abdullah Al Qara'wee to memorize the Quran in preparation for the month of Ramadan. We would memorize during the day, and toward the end of the day we gathered to test one another in memorization. I (Ahmed An Najmee) memorized a hizb for that day. Surprisingly, Hafith Al Hakimy memorized a full Juz! We continued for a full month, and everyday Hafith would memorize a full Juz completing the entire Quran in one month!

Third:

It was reported by Sheikh Abdul Kareem Al Kudair:

I was informed by one of the widows of Sheikh Abdul Azeez bin Baz that one day he returned home from the hospital, and upon entering the house she noticed that he was very tired and exhausted. After falling to sleep, she changed his alarm clock from the normal set time for night prayer, to a later time. The Sheikh woke at his normal time without the clock and inquired why the clock did not work. His wife informed that she had changed the time in order for him to relax. He admonished her and said: Relaxation is in Paradise!

(Lecture titled:"Radiant Pages From The (examples) of The Worship of The Scholars")


Translated By Our Brother: Mustafa George

Ibn al-Qayyim said:

"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination."

['al-Wabil as-Sayyib'; p. 45]

Teaching a Sunnah is more superior than two hundred years of Worship

Bismillaah al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

Amma ba'd

Teaching a Sunnah is more superior than two hundred years of Worship


(Aboo 'Uthmaan said),

quote:

"I found in the book of the Shaikh, the Imaam, my grandfather, aboo 'Abdullaah Muhammad ibn 'Adee Hamdawaih as-Saaboonee (rahimahullaah ta'aala), Abul-'Abbaas, al-Hasan ibn Sufyaan an-Nasawee informed us that al-'Abbaas ibn Sabeeh narrated to them (saying): 'Abdul-Jabbaar ibn Taahir narrated to us (saying): Ma'mar ibn Raashid narrated to me (saying): I heard Ibn Shihaab az-Zuhree saying, quote: "Teaching a sunnah is more superior than two hundred years of worship."

- Usool-u-Sunnah by Imam Ahmad ibn Hanbal (rahimahullaah), Chapter Six: The Distinguishing Signs of Ahlus-Sunnah


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.

Meaning: 200 years of individual worship, like optional fasting and praying, since those deeds are for the one who performs them, and the reward for them would not increase over time, in contrast to someone who teaches a sunnah. Teaching a sunnah is also a kind of worship, yet its reward is multiplied over time based on the number of people who practice what they learn, call to it, and teach it to others.

So there is no specification of a reward of 200 here by Imaam az-Zuhree, rather he was giving an extreme example of the difference between two kinds of worship: one kind thats benefit is restricted to the one who performs it, and the other that has ongoing reward piling up based on the actions of the people who learned from the teacher, and those who learned from their students, and so on.

The Prophet (may Allaah raise his rank and grant him peace) said, what means, "Whoever invites to goodness will have a reward like all those who follow him in that, without their rewards decreasing in the least..." (Muslim)

The Importance Of Good Manners

The Importance Of Good Manners

Question: We find some of the Salafis harsh in their speech and in
their da`wah and with their families; And if they see a man who is not
from amongst them, they grimace at him, which is contrary to what we
find from the Ikhwaan al-Muslimeen; Good manners is what is lacking in
us, so we need sincere advice from you, and may Allaah reward you with
good.

Response: This is an important matter and that is to advise one
another about good manners. Allaah (Subhaanahu wa Ta`aala) says
regarding the Prophet (sal-Allaahu `alayhe wa sallam):

{And verily, you are on an exalted (standard of) character}, Soorah
al-Qalam, Aayah 4 And

He (Subhaanahu wa Ta`aala) says:

{And by the Mercy of Allaah, you dealt with them gently. And had you
been severe and harsh-hearted, they would have broken away from about
you; so pass over (their faults), and ask (Allaah`s) forgiveness for
them; and consult them in the affairs}, Soorah Aal `Imraan, Aayah 109

And this (harsh) Salafi was probably a beginner in seeking knowledge,
as the norm with beginners is that they are a little zealous and harsh
- whether he is a Salafi or Ikhwaani or other than that. And this is
what we and others have experienced. Otherwise, and all Praise is due
to Allaah (alone), our brothers freely mix with their brothers in
al-Hudaydah, Taa`iz, Aden and Hadramout, and the people receive them
and welcome them with love and respect, and this is evidence that they
are exposed to good and honourable manners, and Allaahul-Musta`aan
(Allaah is the One from whom Assistance is sought).

Shaykh Muqbil ibn Haadee

Ghaaratul-Ashritah `alaa Ahlil-Jahli was-Safsatah - Volume 1, Page 98

Layali Lubnan

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Ingredients

� 2� cups water or 625 ml

� 1 tin NESTLɮ Sweetened Condensed Milk or 397 g

� � cup fine semolina or 80 g

� 2 eggs

� 1 tablespoon rose water

� 1 tablespoon blossom water

� 1 cup liquid cream or 250 ml, whipped

� 3 tablespoons pistachio nuts, chopped

� 3 tablespoons flaked almonds, toasted

Preparation

In a medium saucepan, place water andNESTLɮ Sweetened Condensed Milk . Stir occasionally to boil.

In a separate bowl, beat semolina and eggs together. Add this mixture to the simmering milk, stirring vigorously for 3 minutes or until it thickens.

Remove the saucepan from the heat; add rose water and orange blossom water. Stir and pour over individual bowls or a large serving plate. Set aside until it cools.

Decorate with the whipped cream all over the top then sprinkle with pistachio and the toasted almond flakes.

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Ingredients

� 5 tablespoons vegetable oil

� 3 medium onions or 375 g, sliced

� 1 whole chicken or 1 kg, cut into 8 pieces

� 8 small potatoes or 800 g, peeled

� � teaspoon ground black pepper

� � teaspoon ground cumin

� � teaspoon ground cinnamon

� � teaspoon ground cardamom

� 2 cubes MAGGI� Chicken Bouillon

� 13 cups water or 3� liters

� Pinch of salt, to taste

� 4 cups basmati rice or 800 g, washed and drained

� Pinch of saffron filaments, soaked in � cup or 60ml boiling water

Preparation

In a large pot heat oil (reserve 1 tablespoon) and cook onions for 3-4 minutes or until they become tender. Add chicken pieces and peeled potatoes, stir for another 6-8 minutes or until chicken changes in color.

Add spices and MAGGI� Chicken Bouillon cubes, stir then add 1 cup water (reserve 12 cups water). Simmer covered over low heat with occasional stirring for 30 minutes or until chicken and potatoes are cooked then set aside.

Meanwhile, add remaining water and salt in another large pot. Bring to boil then add the rice and cook over medium heat for 8-10 minutes or until the rice is � way cooked. Remove the rice and drain.

Place the remaining 1 tablespoon of oil in a bottom of a large pot then add � quantity of the boiled rice and pour over the chicken mixture and cover with the remaining rice.

Sprinkle the saffron water on top. Cover and cook over low heat for 25 minutes or until rice is totally cooked.

Turn the rice over a large serving dish and serve.

Cure For Self Amazement

In The Name Of Allaah The Most Merciful The Bestower Of Mercy

Cure For Self Amazement

Imam Ibnul Qayyim (rahimahullaah) states in Al Fawaa-id that Ibn Sad (rahimahullaah) mentions in At Tabaqaat about Umar Bin Abdul Azeez (rahimahullaah) that:

Whenever he delivered a khutbah on the mimbar, and feared being amazed by himself; he would terminate it (i.e. the khutbah)

And whenever he wrote a letter and feared amazement by way of it; he would tear it.

And he would say: O Allaah! I seek refuge in you from the evil of my nafs.

Source: Al Fawaa-id of Imaam Ibnul Qayyim (rahimahullaah) (page: 225)

Advice to Female Students of Knowledge

Umm Yasir Al Faranseeyah asked Shaikh Muqbil : Is it possible for you Oh Shaikh to give us a program and levels that a sister can use in her house until she could come to a high level of knowledge?

Answer: Yes, what we advice is that she takes knowledge step by step by reading simple books: for verily they help in understanding the big books, and examples of this are Riyaad Us Saaliheen and also Fath Ul Majeed the explanation of Kitaab Ut Tawheed, and Buluugh Ul Maraam by Haafidh Ibn Hajar, and this is if she can understand this. And if she doesn't understand these then there is a small book that I know from our virtuous brother Shaikh Muhammad Ibn Abdul Wahhab Al Yamani Al Wassabi and its name is the beneficial statements from the evidences of Tawheed. And it is a very easy book. And if she is at a higher level than these books that we have mentioned then it is possible that she reads from the Sunnah of Ibn Abee 'Aasim and the Sunnah of Muhammad Ibn Nasr Al Marwazi and As Sunnah by Abdillah Ibn Ahmad. The most important thing is that she manages her time and doesn't overwork herself with many classes... .

Also we advise that she keeps in contact with the virtuous scholars if there are any problems, and also to write the benefits (of what she learns). And Allah is the helper. And if it is easy for a woman and her husband to travel to the institutes of knowledge in Yemen we advise them to do so and Allah is the helper.


http://www.aloloom.net/vb/showthread.php?t=240

Source: http://trinimuslims.org/showthread.php?s=3ca536d833e0db63c693c259b20c20e1&t=6460

The Pillars of Kufr are Four

Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Fawaa`idul Fawaa`id of Ibnul-Qayyim - Page 288

Translator: Shadeed Muhammad, Abu Az-Zubayr

Source: www.back2thebasics.net

Category: Creed

"The pillars of Kufr (i.e. disbelief and disobedience) are Four"

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence,if the pillar of arrogance is removed then it becomes easy to submit,and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e.good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependent on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e.repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality,jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that thisblessing be taken away from him. So he actually oppose and contests thedecree of Allah and he deems the blessing of Allah to this slave to beunjust and dislikes for him what Allah loves for him. And it wasbecause of this characteristic that Iblis became the enemy of Allah,i.e. his arrogance and jealousy.

Hence, to replace these twohideous and evil characteristics with sound knowledge of Allah and Hisuniqueness and being pleased with Him as your Lord and turning towardsHim for assistance in all of his affairs, and replacing anger with trueknowledge of himself and his value, and the fact that he does not havethe right to get angry and seek retribution for himself, because inthis is giving precedence to himself over the pleasure of his Lord andexpressing anger towards his Lord, who originated him.

And thegreatest thing which would assist him in ridding himself of thischaracteristic is to condition himself to get angry for the pleasure ofAllah and to be pleased for the pleasure of Allah. And every time hegets angry or is pleased for the pleasure of Allah then anger andpleasure for other than Him will be obliterated, and the opposite isthe same.

However, the cure for his lowly desires is soundknowledge and understanding that his obedience to his lowly desires isthe greatest reason or hindrance for him attaining satisfaction, andhis abstaining from these lowly desires is the greatest reason andmeans by which he can attain satisfaction. So every time he sets out toattain satisfaction by following his lowly desires he actually pusheshimself further away from achieving this satisfaction, and the more heavoids his lowly desires, the closer he is to attaining thesatisfaction he is looking for in the most complete manner.

So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

AndKibr (i.e. arrogance) is like arguing with a king about his possession,either he will kill you because of this, or just deprive you of it.

And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.

Theone who can control his lowly desires and his anger will remove theShaytan from his midst. And the he whose lowly desires and angerovertakes him deprives himself from the shade and protection of Allah.