On Taking Children to the Mosque – Sheikh Muhammad Nasirudeen Al-Albani (rahimahullaah)

Questioner: O Shaikh of ours, if you would … sometimes, maybe a small [child] who has not reached an age where he can differentiate [between right and wrong], asks to go to the mosque to pray, what is the ruling? Does the father allow him since he has not reached the age where he can yet differentiate? [Does] he allow him to pray, to go to the mosque with him?

Al-Albaani: I thought you were going to ask [whether] it’s allowed for the father to take him without him having asked.

Questioner: No, in my opinion he doesn’t take him with him since he hasn’t turned seven yet …

Al-Albaani: I thought you were saying: is it allowed for the father to take his son to the mosque without the son having asked to go. What do you think, is it allowed or not?

Questioner: In order to pray or just to go to the mosque?

Al-Albaani: [Choose] whichever one you like.

Questioner: … if it’s to pray … something else …

Al-Albaani: Isn’t him going to the mosque to pray more fitting than anything else?

Questioner: [If he’s] less than seven …

Al-Albaani: This is what we’re discussing.

Questioner: Yes.

Al-Albaani: You know, O Ustaadh, that the early Salaf, at the head of whom was our Prophet ﷺ, used to allow their children to enter his mosque ﷺ.

And you’ll remember the story which one of the Companions narrated, [in which he stated] that one day he was praying ’Asr behind the Prophet ﷺ, and the Messenger of Allaah ﷺ prolonged the prostration during some of it, prolonging it to an extent which was not customary, so this Companion raises his head to make sure his Prophet ﷺ is okay, he feared that he may have passed away—when to his surprise he sees a strange sight, he sees him in prostration, and al-Hasan and al-Hussain … so the Companion feels at ease [that the Prophet ﷺ is okay] and falls back into prostration.

After he ﷺ gave salaam to end the prayer, they said to him, ‘O Messenger of Allaah! You prostrated in the prayer and prolonged it …’ so he ﷺ said, ‘My son was riding on my back and I did not want to disturb him …’ this boy went to the mosque for the prayer, he was, as you said, not at an age where he was able to differentiate—reminding those who pray, whether men or women, not to bring their children with them to the mosque, was not part of his ﷺ guidance.

In fact, he used to endorse them doing that in opposition to the well-known hadith whose chain of narration is not authentic, ‘Keep your infants, your insane, your evil ones and your buying and selling away from your mosques …’, even though the last part of the hadith is authentic, proven to be so by other authentic hadiths, as is not hidden from you, inshaa Allaah.

The point being, he ﷺ never used to prevent them [from bringing their children to the mosque], in fact, he used to endorse it, in fact, he had a ruling specific to it: [where] he took into consideration the feelings of the mothers who used to pray behind him in salaah, and whose children were crying, the Prophet ﷺ [even] while he was calling upon his Lord, would take note of the fact that there was a woman praying who had her child with her, and so, ‘I stand in prayer, then I hear a child crying, so I make my prayer brief because I do not want to cause hardship for his mother.’

Thus, he would shorten the lengthy recitation, which was a habit of his ﷺ, in order to free up a mother for her child. He ﷺ could have done the same as many of the ignorant Imaams do and have said, ‘Why do you bring your children to the mosque, disturbing us?’ and so on—he ﷺ did nothing of the sort.

So based upon this, it’s more fitting that a child, if he were raised with an Islamic upbringing, and then longs to go to the mosque, even if it were [just] to play, even if it were [just] to play, if he asks to go with his father to the mosque then the father should fulfill his request, since it will get him used to going to the best of all places, [the place] about which the Prophet ﷺ was asked [the following question]: ‘What is the best of all places and the worst?’ and so he ﷺ answered, ‘The best of all places are the mosques, and the worst are the markets.’

So if a child was raised like that, and then wants to go to the mosque instead of the streets or alleys, then this is a blessing and very pleasing news.

So the father, in fact, the mother, should take advantage of this phenomenon and facilitate the way for him to go to the mosque. Thereafter if he, and there is no doubt that this will happen, does something while playing or having fun which is not becoming in the mosque—and what play do you want which is greater than the Chief of Mankind ﷺ being taken as something to [climb and] ride on [as al-Hasan and al-Hussain did]—and even then he didn’t rebuke him, in fact he carried out a ruling specific to it [i.e., he prolonged the prostration], just like he had there [in that other instance I mentioned, when he shortened the prayer upon hearing a child cry, out of concern for the mother].

If this were done today there would be shouting from all corners of the mosques, ‘You made the prayer too long for us, O Shaikh … the boy, why did you bring the boy [to the mosque]?’

They don’t know the guidance of the Prophet ﷺ, they don’t know his kindness and compassion for his Ummah, and Allaah spoke the truth when He said, ‘… for the believers [he is] full of pity, kind, and merciful.’ [Tawbah 9:128]

Al-Hudaa wan-Noor, 668.

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Order of remembrance after prayer – Sheikh Muhammad Ibn Umar Bazmool حفظه الله

QUESTION
After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?

* supplications from the Sunnah
* phrases of remembrence (ath-kaar)
* recitation of the last three soorahs of the Qur’aan
* recitation of Aayah Al-Kursee

ANSWER:

By Shaykh Muhammad ‘Umar Baazmool حفظه الله, instructor at Umm Al-Quraa University in Makkah.

What seems to be the proper order for these things is as follows:

1) When the Messenger (sallallāhu ‘alayhe wa sallam) finished his prayers, he started with his saying of “Astagh-firullāh” three times. [1]

2) Then he would say “Allāhumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam.” [2]

3) Then he would say the other reported supplications, like, “Laa ilaaha ill Allāh wa laa na’budu illaa iyyaah…” [3]

4) Then he would commence making the tasbeehs, saying, “sub-haan Allāh,” “al-hamdu lillāh,” and “Allāhu akbar,” 33 times each. [4]

5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallāhu ‘alayhe wa sallam) used to recite after each prayer. [5]

As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allāh knows best. [6]

And as for the question, “Are these things to be said out loud or quietly?” It has been authentically reported from Ibn ‘Abbaas (may Allāh be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger’s prayer (sallallāhu ‘alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer.

Imaam Ash-Shaafi’ee, may Allāh have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi’ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allāh knows best.

TRANSLATOR: Moosaa Richardson حفظه الله

📓Reference & footnotes

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh. http://bit.ly/2jB6lFw

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When to perform istikharah? – Sheikh Muhammad Ibn Umar Bazmool حفظه الله answers.

💬 Shaykh Muhammad bin Umar Bazmool حفظه الله said:

❝That al-Istikharah is not done when a person is uncertain about the matter at hand;

because the Prophet [ﷺ] said:

‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.’

So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah, then he should make a choice between the two matters and then pray al-Istikharah, and then after al-Istikharah he executes that matter, 

and if it was good then Allah تعالى will make it easy for him and bless him in that, and if it was not good for him, then Allah عزَّ و جلَّ turns it away from him and makes easy for him that in which there is good by the permission of Allah سبحانه و تعالى.❞

💬 [Buggeeyat al-Mutattawa’ Fee Salat at-tattawa, (Page: 105)]
Translated By Abbas Abu Yahya

https://t.me/thebeginningoftruth

The Sacred Month Of Dhul-Hijjah & It’s Virtues

The First Ten Days Of Dhul Hijjah The Best Days Of The Year by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy – http://store.mpubs.org/the-first-ten-days-of-dhul-hijjah-the-best-days-of-the-year-by-shaykh-badr-ibn-muhammad-al-badr-al-anazy/
From MPUBS.Org

Advice Concerning the First Ten Days of Dhul-Hijjah by Shaykh Saalih Al-Uthaymeen rahimahullah:

https://safeshare.tv/x/AaH3zr1u5KQ

Website – DuSunnah.com 

Ten Days of Dhul Hijjah – Umar Quinn hafidhahullah – http://www.spreaker.com/user/masjidrahmah/ten-days-of-dhul-hijjah

Aboo Suhailah Umar Quinn – Twitter.com/AbooSuhailah 

Virtues And Blessings of First 10 Days of Dhul-Hijjah | Shaykh Muhammed al-Aqeel – http://www.miraathpubs.net/en/wp-content/uploads/2012/10/Miraath-Publications-Virtues-and-Blessings-of-First-10-Days-Dhul-Hijjah-Shaykh-Muhammad-al-Aqeel.pdf

From MiraathPubs.Net 

Righteous Actions in Dhul-Hijjah khutbah by Hamza Abdur-Razzaq hafidhahullah:

The virtues of the first ten days of Dhul Hijja – https://www.salaficentre.com/2012/10/the-first-ten-days-of-dhul-hijja-be-eager-to-benefit-from-them-before-they-elapse/

From SalafiCentre.com 

Fasting first ten days of Dhul Hijjah – https://mtws.posthaven.com/fasting-first-ten-days-of-dhul-hijjah

From MTWS.PostHaven.com 

Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fu’ad al-‘Amri – http://mpubs.org/ibaadah/186-audioq-our-salaf-and-the-first-10-days-of-dhul-hijjah-by-shaykh-fuad-al-amri

From MPUBS.Org

The Month of Dhul-Hijjah – https://ah-sp.com/2011/10/28/the-month-of-dhul-hijjah/

From AH-SP.com

KHUTBAH | VIRTUES OF THE FIRST TEN DAYS OF DHUL-HIJJAH – Abu Muadh Taqweem hafidhahullah – http://alhudabolton.com/2017/08/18/khutbah-virtues-first-ten-days-dhul-hijjah/

From AlHudaBolton.com 

The First Ten Days of Thul-Hijjah by Moosa Richardson hafidhahullah:

Moosa Richardson – Twitter.com/1MMeducation 

The Month of Dhul-Hijjah – https://www.troid.ca/ibadah/hajj-and-umrah/1242-the-month-of-dhul-hijjah

From TROID.ca

The mention of the Takbīr is legislated from sunset on the night before the 1st day of Dhul-Hijjah – by Shaikh Khālid Ibn Dahwī adh-Dhafīrī – http://www.abukhadeejah.com/the-mention-of-the-takbir-is-legislated-from-sunset-on-the-night-before-the-1st-day-of-dhul-hijjah-by-shaikh-khalid-ibn-dahwi-adh-dhafiri/

From AbuKhadeejah.com 
For more info go to:
Dhul-Hijjah Fatwas -http://www.alifta.net/Fatawa/fatawaChapters.aspx?languagename=en&View=Tree&NodeID=126&PageNo=1&BookID=10

SaadBurbank.com -https://saadburbank.com/tag/dhul-hijjah/

Dhul-Hijjah -http://www.wrightstreetmosque.com/tag/dhul-hijjah/

Lectures from SalafiSounds.com -http://www.salafisounds.com/tag/dhul-hijjah/

A reminder benefits the believer.

Statements which are better than amassing Gold & Silver

Statements which are better than amassing Gold & Silver
 – Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws –Radhi Allaahu anhu– said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen , and determination in practicing of the Deen and goodness. And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration



Allaahumma innee as-alooka ath-Thabat fil Amr Wa as-Alooka azzeemata Rushd, wa as-alooka Shukra Na’maatuk, Wa husn ibadaateeka, wa as-alooka Lisaanan Saddiqu Wa Qalbun Saleeeman, wa Audhubika min Sharee ma tallumm, Wa as-Alooka min khairi ma Ta’lum, wa astaghfiruka mima Ta’lum, Innaka Anta Alam al- Ghayoob.

3 – Tahkreej



Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931, ’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings

A – In another narration the Prophet –sallAllaahu alayhi wa sallam– used to teach us to say:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

B – As for the wording: ‘If the people gather gold and silver, then gather this du’a’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu– said:
‎سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘If the people gather gold and silver, then gather these words. . . . .’

[Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and ‘Taleeqat al-Hasaan’ No. 93. ]

C – It has also been collected with similar wordings, as for it being from the du’a’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:
‎(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say in his prayer. . .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:
‎وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us statements with which we make du’a’ in our prayer or he said at the end of the prayer.’

5 – Explanation

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.) in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.
 ‘Conduct and being correct’: is righteousness, success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’

Meaning: having a resolve with the heart upon accomplishment of the matter.
 ‘And I ask of You to be able to be thankful for Your blessings’: meaning: to have the ability to be thankful for Your blessings .
‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way. ‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.
 ‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of. 
‘and I seek forgiveness for that which You know’ of me, of my negligence.
‘Indeed You are the One who knows the unseen’ meaning: the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’]

6 – Benefits

• Ibn Qayyim aj-Jawzeeyah -RahimahuLlaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

• Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

‎سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Priority to make up for missed days of Ramadan over fasting the six days of Shawwal – alifta

Priority to make up for missed days of Ramadan over fasting the six days of Shawwal – alifta

by AbdurRahman.org



Fatwas > Shawwal Fatwas > Priority to make up for missed days of Ramadan over fasting the six days of Shawwal

It is prescribed to give priority to make up for missed days of Ramadan over fasting the six days of Shawwal

Q: Is it permissible to observe Sawm (Fasting) for six days in Shawwal before making up for the missed days of the previous month of Ramadan?

A: Scholars differ regarding this issue; however, the soundest opinion is that it is prescribed to give precedence to observing Sawm of the missed days of Ramadan over the six days of Shawwal and other supererogatory Sawm, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih [Authentic Hadith Book]) If one chooses to observe Sawm of the six days of Shawwal first, it will not be considered as one who fasts these six days after fasting all of Ramadan, but after some days of Ramadan. Making up for the missed days of Ramadan is a Fard (obligatory act of worship) while fasting the six days of Shawwal is voluntary, and a Fard is more important to fulfill. May Allah grant us success!

Q: I was unable to fast during Ramadan due to post-partum bleeding. I became ritually pure during the days of ‘Eid and I really wish to fast the six days of Shawwal. Is it permissible for me to fast these days and then begin making up the missed days of Ramadan? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah guide you to all goodness!

A: It is prescribed to first make up for the missed days of fasting in Ramadan, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih) Thus, the Prophet (peace be upon him) clarified that fasting six days of Shawwal comes after fasting Ramadan. It is your duty to start by making up for your missed days of fasting, even if you miss fasting the six days of Shawwal, for the previous Hadith. Moreover, Fard (obligatory act of worship) take precedence over Nafl (supererogatory act of worship). May Allah guide us all to success!

Source: Islamic Research Journal

Alifta.net

Shaykh Al-Albānī on How Little We Know, and an Authentic Supplication for Knowledge

Shaykh Muḥammad Nāṣir al-Dīn al-Albānī رحمه الله said:

…[A]s time goes by and my life keeps getting longer, I keep increasing in the strength of my belief in Allāh the Most High and Great’s saying:
Meaning:


“You have not been given of [Allāh’s] knowledge except a small amount.” (Al‑Isrāʾ 85)

…and [in the belief] that the more a person increases in knowledge over time, the more aware he becomes of his [own] ignorance.

And because of that it was from Allāh’s commands to His prophet ﷺ  that He said to him, teaching us [as well]:

Meaning:

“And say, my Lord increase me in knowledge.” (Ṭā Hā 114)

And for that reason, it was from his ﷺ supplications [to ask]:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْماً

“O Allāh, grant me benefit out that which You have taught me, teach me that which will be of benefit to me, and increase me in knowledge.”

Graded Hasan by Al-Albānī (Al-Silsilah al-Ṣaḥīḥah, no. 3150)

Translator:

Mikail ibn Mahboob Ariff

Source:

{Ibn Taymiyyah, Taqī al-Dīn Aḥmad ibn ʿAbd al-Ḥalīm. “Al-Kalim al-Ṭayyib. Ed. Muḥammad Nāṣir al-Dīn Al-Albānī. Riyadh: Maktabah al-Maʿārif, 2001, pp. 7-8.”}

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool

SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)

PRODUCED BY: Al-Ibaanah.com

The First Foundation:

Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.

The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”

Another proof is the fact that this Religion is founded upon two basic principles, which are:

1. We don’t worship anyone except Allaah, and

2. We don’t perform worship except with what Allaah has legislated.

You cannot truly implement the worship of Allaah unless you first seek the necessary knowledge required for you to properly put into effect this worship that Allaah has made obligatory on you, and for which purpose He created you.

Elucidating this point further, Ishaaq bin Raahawaih said: “Seeking knowledge is obligatory, even though the report concerning it is not authentic. However, what it means is that the seeker of knowledge is required to acquire from it what he needs such as for (properly implementing) his ablution, his prayer, his Zakaat – if he has wealth, his Hajj and so on.”

He also said: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.” [1]

Ibn Taimiyyah, may Allaah have mercy on him, said: “Seeking religious knowledge is a collective obligation (fard kifaayah) except for that which is individually incumbent, such as every person seeking knowledge of what Allaah has ordered him to do and what Allaah has prohibited him to do, since this is an individual obligation.” [2]

This is one of the most important foundations, by which, the followers of Hadeeth are distinguished from those apart from them. It is due to this that the followers of innovation accuse the followers of Hadeeth by claiming that the highest objective of their speech is with regard to issues of purification, prayer and their likes!!

But in reality, this is not blameworthy, since it is with (knowledge) purification that you will have achieved the key to prayer.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The key to prayer is purification. Its tahreem (commencement) is the takbeer (i.e. saying Allaahu Akbar) and its Tahleel (ending) is the tasleem (i.e. saying As-Salaam ‘Alaikum).” [3]

He (sallAllaahu ‘alayhi wa sallam) also said: “Islaam is built upon five (pillars): (1) The testimony that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the prayer; (3) Paying the Zakaat; (4) Fasting in Ramadaan; and (5) the Pilgrimage (Hajj) to the Sacred House of Allaah for whoever is able to do it.” [4]

It is for this reason that the first thing a student of knowledge is advised to do is to strive to obtain the knowledge that is binding upon him first. This is why when Imaam Maalik was asked about seeking knowledge, he said: “All of it is good. However, look into what you need for (the transactions of) your day and night, and then seek (knowledge of) that.”

This is since you will not truly actualize the worship of Allaah until you first obtain knowledge of what Allaah has legislated for you in those matters (of worship). So once you obtain that knowledge, you will be aware of how to perform wudoo, how to pray, how to perform ghusl, how to give Zakaat – if you have wealth, how to perform the Pilgrimage (Hajj) – if you intend to perform it, the rules of marriage – if you intend to marry someone, the rules of divorce – if you intend to divorce someone, and so on.

This foundation consists of the following things:

1. The ruling of an obligation. This relates to a Muslim that is responsible for his actions. If he is young (i.e. under the age of puberty), then it is upon his parents to teach him the affairs of his Religion that he is in need of. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All of you are shepherds and all of you are responsible as to his flock.” [5]

And Allaah says: “O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels that are stern and severe – they do not disobey what Allaah has ordered them to do, and carry out what they are commanded.” [Surah At-Tahreem: 6]

Therefore, it is binding upon the Muslim father and the Muslim mother to teach their children what they are required to know from the matters of the Religion and from manners.

2. The student of knowledge must give precedence to acquiring knowledge of what is obligatory upon him to know over what is recommended for him to know. Preoccupying oneself with learning the recommended forms of knowledge whilst neglecting the obligatory forms of knowledge is one of the obstacles and impediments of seeking knowledge.

So, for example, you may find a person speaking about the intricate issues of the Language, on Grammar, Terminology, the Science of Eloquence and Principles, yet he is not able to properly perform ablution in the same manner as that of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), nor is he able to perform the prayer properly like the Prophet (sallAllaahu ‘alayhi wa sallam) used to pray…and so on and so forth!!

3. A seeker of knowledge should not oppose his parents by traveling abroad in search of knowledge that in his case is considered to be recommended. But in the case where that knowledge that he intends to travel abroad for is from the forms of knowledge that is binding upon him to know in order to worship Allaah during the night and day, then he may go ahead and travel, as was advised by Imaam Ishaaq in his previously mentioned statement: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.”

4. The supportive sciences, or what some scholars commonly call “The applied sciences”, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best.

So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.

Footnotes:

[1] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/9)

[2] Majmoo’-ul-Fataawaa (28/80)

[3] This is from the narration of ‘Alee (radyAllaahu ‘anhu). It was reported by Abu Dawood in his Sunan: Book of Purification: Chapter: The Obligation of Ablution (no. 61); At-Tirmidhee in his Sunan: Book of Purification: Chapter: What has been reported about the Key to Prayer being the Purification (no. 3); and Ibn Maajah in his Sunan: Book of Purification: Chapter: The Key to Prayer is the Purification (no. 27)

[4] This is from the narration of ‘Umar (radyAllaahu ‘anhu). It was reported by Al-Bukhaaree in his Saheeh: Book of Faith: Chapter: Islaam was built upon five things (no. 8); Muslim in his Saheeh: Book of Faith: Chapter: A Clarification of the Pillars of Islaam and its Great Foundations (no. 16)

[5] This hadeeth was reported by Al-Bukhaaree in several places in his Saheeh, such as the Book of Friday Prayer (no. 893), the Book of Leadership (no. 1829)

Published: April 2, 2006

Read the full eBook:

Laying the Foundations for Seeking Knowledge: Shaikh Muhammad Baazmool

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Source: Tazkiyatun-Nufoos (pp.7-10)

Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam). So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah (radiallaahu ‘anhu) relates:

“Once a man came to Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit (radiallaahu ‘anhu) relates:

“The Prophet (sallallaahu ‘alayhi wa sallam) said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumar 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].



Some Sayings Concerning Ikhlaas
Ya’qoob (رحمه الله) said:

“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee (رحمه الله) said:

“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.”

Ayyoob (رحمه الله) said:

“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:

“To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl (رحمه الله) was asked:

“What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad (رحمه الله) said:

“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).

2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).

3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Source: Tazkiyatun-Nufoos (pp.103-107) of Shaykh Ahmad Fareed.

RAJAA (HOPE) IN ALLAAH

Hope: it is the peaceful state of the heart which awaits what is dear to it. If the means – by which what the heart hopes for may come – are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that eemaan(faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

The heart which is in love with this world is like barren land, from which seeds cannot sprout. The Day of Judgement is like the day of harvest – and each person reaps what he sows. And no seed can sprout, except the seeds of eemaan, and eemaan very seldom benefits if the heart is corrupt and has bad qualities.

BETWEEN HOPE AND DELUSION

The example of a servants hope in Allaah’s mercy and forgiveness can be likened to the hope of a farmer: If the farmer searches for fertile soil, then sows it with good and healthy seeds, giving to the seeds what they need at the appropriate time, removing from around them the weeds and anything else that may hinder or ruin their growth, then he sits and waits for the Favour of Allaah – the Most High – with regards to Him keeping away violent storms and other harmful elements, until the seeds have fully ripened and grown – then this type of waiting and expectation can truly be described as hope. However, if the farmer sows the seeds in hard and barren soil, too high up for water to reach it, and he does nothing to care and protect the seed from harm, and then he sits and waits for a good harvest – then this waiting and expectation is not called hope, rather, such waiting is called foolishness and delusion!

So, the term hope only applies to waiting for what is dear or desired, after all the means – that will assist in realising this desire and are within the ability of the person – have been utilised. As for that which is not within the servants ability, then it is left to the favour of Allaah – the Most High – and He is the One who can prevent harmful matters, if He so wishes. So if the servant sows the seeds of eemaan, and waters them with acts of obedience to Allaah, and cleanses his heart from harmful qualities and traits, then waits for the favour of Allaah – the Most High – with regards being granted firmness upon this until death and an excellent end leading to His forgiveness – then such a wait can truly be called hope. Allaah – the Most High – said:

“Indeed those who believe and those who migrate and who make jihaad in the path of Allaah, they are the ones who have the hope of Allaah’s mercy. And indeed Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218].

The meaning of this being that such people are truly worthy of hoping in Allaah’s mercy. And He did not intend only to particularise them with this, since others also can hope in Allaah’s mercy. However, He particularised them as being those who truly deserve to hope. So the one whose hope in Allaah’s mercy guides him to obedience and deters him from disobedience, his hope is true. And the one whose hope invites him to being immersed in sin and disobedience, is in delusion.

It is also necessary to know that truly hoping in something necessitates three things:

Firstly: Yearning for what one hopes.

Secondly: Fearing to miss gaining it.



Thirdly: Striving to achieve it.

If hope is not connected with any one of these matters, then it is mere wishful thinking, since hope is one thing, and wishful thinking something else. And every person who is hopeful, is also fearful, and whosoever traverses a path, makes haste when he fears that he may miss what he hopes for.

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Whosoever fears being plunderered by the enemy, sets out in the early part of the night, and whosoever sets out early reaches the destination. Indeed the treasures of Allaah are precious. Indeed the treasures of Allaah is Paradise.” 2

Allaah – the One free from all defects, the Most High – said:

“Say: O My servants who have wronged their souls due to sin. Do not despair in Allaah’s mercy, for indeed Allaah forgives all sins. Indeed He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53].

And Allaah – the Mighty and Majestic – said:

“Indeed your Lord is full of forgiveness for mankind, inspite of their wrong-doing.” [Soorah ar-Ra’d 13:6].

‘Umar ibn al-Khattaab (radiallaahu ‘anhu) relates that some prisoners were brought before Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and amongst them was a woman who was frantically searching for someone in the crowd. When she found a baby amongst the prisoners, she took it in her arms, cradled it next to her chest and suckled it. So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Do you think that this woman would ever throw her child into the Fire?” We said: By Allaah ! Never! So he said: “Allaah is more merciful to His believing servants than that mother could ever be to her child.” 3

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Indeed before Allaah created the creation, He decreed for Himself ‘Indeed My mercy prevails over My anger.’”4

Anas (radiallanhu ‘anhu) relates that he heard Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) say: 

“Allaah – the Most High – said O son of Aadam! As long as you call upon Me and hope in Me, I shall forgive you for what you have done and I shall not mind. O son of Aadam! If your sins were to reach the clouds of the sky and you were then to ask forgiveness of Me, I would forgive you. O son of Aadam! Were you to come to Me with sins nearly as great as the earth, and were you then to meet Me without committing any shirk (i.e. calling upon someone else, or worshipping someone else) along with Me, I would bring you forgiveness as great as it.”5

Yahyaa ibn Mu’aadh said:

“In my view, the worst kind of self-delusion is to greatly sin, yet hope for forgiveness without feeling any regret; and to hope to draw close to Allaah – the Most High – without obedience to Him; and to await the fruits of Paradise, by planting the seeds for Hell-Fire; and to seek the abode of the obedient ones, by doing acts of disobedience; and to expect a reward, without doing any worthy action; and to hope in Allaah – the Mighty and Majestic – after overstepping the bounds.”

“You hope for salvation but do not tread its path. A ship never sails upon dry land.”6

2. Saheeh: Related by at-Tirmidhee (10/227) and al-Haakim (4/30) who both authenticated it.

3. Related by al-Bukhaaree (10/426) and Muslim (18/80).

4. Related by al-Bukhaaree (13/384) and Muslim (17/68).

5. Saheeh: Related by at-Tirmidhee (no.2805) and Ahmad (5/172). It was authenticated by al-Albaanee in as-Saheehah (no.126).

6. Related by Ibn Hibbaan in Rawdatul-‘Uqalaa (p.284), from the poetry of Abul-‘Atiyyah.



Source: al-Istiqaamah magazine – Issue No.3 – Rabi’ul-Awwal 1417H / August 1996