Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)

by AbdurRahman.org

Title: “I Have Forbidden Oppression”

شرح األربعني النبوييه :Title Original

Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (رحمه الله)

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his Lord said:

“Oh My servants, I have forbidden oppression even for Myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation



Allaah says, “Oh My servants, I have made oppression forbidden even for Myself,” and He (Azza wa Jal) may make something forbidden upon Himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as He wishes just as He may obligate and decree something upon Himself.

Read the Statement of Allaah (تعالى ):

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allaah.” He has decreed upon himself mercy.[4]

And He pledged upon Himself:

“My Mercy surpasses My Anger.” [5]

Allaah has also made oppression forbidden among us as He says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allaah says:

“And We did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allaah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ):

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allaah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

“Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away.” [10]

We ask Allaah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allaah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.

Footnotes:

[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم ) said:

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Qur’an, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allaah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison (hafidhahullaah)

Posted from Original PDF:

http://authentic-translations.com/trans-pub/ae_misau_12.pdf

The Yearning of the Pious for Paradise – Al-Istiqaamah News Letter.

The Yearning of the Pious for Paradise – Al-Istiqaamah News Letter.

Safar 1417H / July 1996, Issue No.2

Describing Paradise, Allaah – the Most High – said:

“Indeed Allaah will enter those who believe and do righteous and correct actions into Paradise, beneath which rivers flow. Wherein they will be adorned with bracelets of gold and pearls and their garments will be made of silk.” [Soorah al-Hajj 24:23].

“Indeed the pious and obedient ones will be in Paradise, amongst gardens and water-springs. It will be said to them: Enter! In peace and safety. And We shall remove from their hearts any ill-feeling, so they will be like brothers, facing each other on thrones. No sense of hardship shall touch them, and they will be of those who never leave.” [Soorah al-Hijr 15:45-46].

“Paradise, that precious sanctity to which, throughout the ages, the Believers run towards.

Paradise, a burning flame that was in the hearts of our Salafus-Saalih (Pious Predecessors), a flame that spurred them to aim for the highest examples of velour in jihaad and sacrifice.

Paradise, that noble goal which aspiring eyes are fixed towards and which yearning souls long for, in all times and in all places. They find worldly afflictions agreeable to them for the sake of achieving Paradise. Indeed, to enter into it and remain in it is considered the greatest goal for the Believers, and it is a hope which is kept in view throughout life’s journey. How often has Paradise been the incentive and a motivation for goodness and truth, despite the dangers, afflictions and thorns that lie along the path – even if it involves certain death.

This was the case in the days of the Prophet (sallallaahu ‘alayhi wa sallam), as Anas (radiallaahu ‘anhu) related: Once Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and his Companions proceeded towards Badr and arrived there before the disbelievers of Makkah. When the disbelievers arrived Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “None of you should proceed ahead of me in anything.” The disbelievers then advanced towards us and Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Rise-up to enter Paradise, whose width is equal to the heavens and the earth.” Umayr ibn al-Humaam al-Ansaaree (radiallaahu ‘anhu) said: O Messenger of Allaah! Is Paradise equal in width to the heavens and the earth? He said: “Yes!” Umayr then exclaimed words of astonishment and excitement, so Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) asked him: “What made you say these words of astonishment and excitement?” He replied: O Messenger of Allaah ! Nothing but the desire to be amongst its inhabitants. Allaah’s Messeneger (sallallaahu ‘alayhi wa sallam) then said, “Indeed, you are surely from amongst its inhabitants.” So ‘Umayr then took some dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all the dates, then indeed this life would be too long. He threw away the remaining dates which were with him and he fought until he was killed. 1

This was also the stance taken in later times:

Abu Moosaa al-Ash’aree (radiallaahu ‘anhu), whilst in the presence of his enemy, narrated: Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Indeed, the gates of Paradise are beneath the shade of swords.” A man who was in a shabby condition got up and said: Abu Moosaa! did you hear this from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam)? So he said: Yes! He returned to his friend and said: I bid you salaam (a farewell greeting of peace). Then he broke the sheath of his sword, threw it away, then rushed into the thick of the enemy and fought them until he was slain. 2

Imaam ash-Shaafi’ee (d.204H) (rahimahullaah) said:

“O my soul! It is not, except a few days of patience;

As if the extent were but a few dreams.

O my soul! Pass quickly on through this world;

And leave it, for indeed life lies ahead of it.” 4

1. Related by Muslim (no.1901).

2. Related by Muslim (no.1902) and at-Tirmidhee (no.1659).

4. Related by Ibn Rajab in Fadl ‘Ilmus-Salaf (p.63).

Children & Isbal (trousers below ankle) – Mustafa George

Children & Isbal (trousers below ankle) – Mustafa George

Bismillah hir Rahman ir Raheem

There is no doubt that from the affairs that every Muslim father and mother will be questioned about on the Day of Judgment will be the raising of one’s children. The Prophet (salAllahu wa salam) said:

“All of you are shepherds and all of you will be questioned concerning his flock.”

Due to this reality, we find that the Salaf were very diligent in raising their children (from young)upon righteousness.

Ibn Umar (may Allaah be pleased with them) was reported to have said:

“Raise your children correctly, verily you are responsible for them and you will be questioned regarding your rearing of them.” (Shu’ab al Eman 8295)
Mu’awiyah ibn Qura is reported to have said to his children after praying Salatul ‘Isha:

“Oh my children, sleep (early), it’s possible that Allaah will bless you by allowing you to stand a portion of the night in prayer.” (Zuhd by Imam Ahmed 234)

Saleh ibn Ahmed bin Hanbal (may Allaah have mercy upon them) is reported to have said:

“My father (Imam Ahmed) would call me whenever a righteous man visited him, in order for me to look at that man, in hopes that I would be like that person.” (Siyar 12/530)

If one were to look into the books of the people of knowledge, he would find that the Salaf were also diligent with regards to the dress of their children. An example of this is in the following statements:

Jabir ibn Abdullah (may Allaah be pleased with him) is reported to have said:

“We used to prevent our young boys from wearing silk, and we would allow it for our young girls” (Sahih Abi Dawud 3424)

Abdur Rahman bin Yazid said:

“I was in the company of Ibn Masoud when a young boy wearing silk approached, upon seeing him Ibn Masoud removed the silk from the boy and ripped it.” (Ibn Hazm in Muhalah 4/40)

Ibn Qudamah (may Allaah have mercy upon him) mentioned in Al Mugni:

“It is also forbidden for the parent to allow his/her child to wear that which is forbidden, just as it is prohibited to allow them to drink alcohol or indulge is usury.” (Al Mugni 1/344)

Ibn Taymiyyah (may Allaah have mercy upon him) mentioned:

“…that which is forbidden for the male to wear, it is likewise forbidden for him to allow his child to wear…” (Majmoo’22/139)

Although the above statements are addressing the wearing of silk, these proofs along with their comments can also be applied to the wearing of the pants below the ankle, and Allaah knows best.

Sheikh Muhammed bin Saleh al Uthaymeen (may Allaah have mercy upon him) said in response to a question posed to him concerning the ruling on children’s clothing which contains pictures. The Sheikh responded: The people of knowledge have mentioned that it is forbidden to allow a child to wear that which is forbidden for a grown person to wear… (he continued to deal with the issue of pictures on clothing). Then the questioner replied: Does this ruling also apply to isbal for boys? The Sheikh said: Yes, it also applies to isbal for boys. (Important Questions for the Muslim Family pg.144)

Sheikh Abdullah Al Ghudayan (may Allaah preserve him) said concerning Isbal for the young boys: The parents should condition their children to dress Islamically while they are still at a very young age. (Weekly gathering with the Westeners, Riyadh)

I hope and pray this brings some clarity.

Mustafa George

Saudi Arabia

A Fly or a Mountain – Sayings of the Salaf (Predecessors).

A Fly or a Mountain – Sayings of the Salaf (Predecessors).

‘Abdullah b. Mas’ûd – Allah be pleased with him – said:

The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fâjir) sees his sins as a fly that lands on his nose, he just waves it away.

Al-Bukhârî, Al-Sahîh, The Book of Supplications, Chapter on Tawbah (Repentance).

Ibn Hajr quotes in his commentary, Fath Al-Bârî:Ibn Abî Jumrah said:

“The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of îmân he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”



It’s just a small sin

Bilâl b. Sa’d – Allah have mercy on him – said:
Do not think about how small the sin is, but think about who you have just disobeyed.

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p150.

Source: http://www.sayingsofthesalaf.net/

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine.

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah (the Most High) said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].


“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H) (rahimahullaah) said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah (the Most High) Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet (sallallaahu ‘alayhi wa sallam) said:

Allaah (the Most High) said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you 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 face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah (the Exalted) also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet (sallallaahu ‘alayhi wa sallam) being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas (radiallaahu ‘anhu) said:

“There are two [causes] why the people remained safe, [i] the Prophet (sallallaahu ‘alayhi wa sallam) living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet (sallallaahu ‘alayhi wa sallam) has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!

1. Tayseerul-Kareemur-Rahmaan (p. 164).

2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas (radiallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).

3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

Consequences of Sins of a Believer are Repelled with Ten Means – Ibn Taymiyyah (رحمه الله)

Consequences of Sins of a Believer are Repelled with Ten Means – Ibn Taymiyyah (رحمه الله)

Repelling the consequences of sinning

Translated by Abbas Abu Yahya

 Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) (رحمه الله) said:

‘It has been established in the ‘Saheeh’ of al-Bukhari from the Prophet (sallAllaahu alayhi wa sallam) that he said:

‘Indeed one’s actions are judged by his final actions.’

Therefore, if the believer commits evil then its consequences are repelled from him with ten (10) means:

1. That he repents, by which Allaah turns to him, since indeed the one who repents from a sin is like the one who has no sin at all.

2. Or that the person seeks forgiveness from Allaah and Allaah forgives him.

3. Or he does good actions to wipe out that sin, since indeed good deeds take away evil deeds.

4. Or that his believing brothers supplicate for him and seek forgiveness for him, whether he is alive or deceased.

5. Or relay to him the reward of his actions, those with which Allaah benefits him by.

6. Or that his Prophet Muhammad (ﷺ) intercedes for him (in the Hereafter).

7. Or Allaah trials him in the Dunya with problems and difficulties to expiate his sins.

8. Or Allaah trials him in al-Barzakh (the stage after death until the Day of Judgment) with Fitnah and being squeezed in the grave, which expiate his sins.

9. Or Allah trials him with events of al-Qiyyama (Resurrection) due to the horror at that time, which expiate his sins.

10. Or The Most Merciful [Allaah] of those who show mercy has mercy upon him.

[From: ‘at-Tuhfah al-Iraqiyeeh min ‘Amal al-Quloob’ by Ibn Taymeeyah P.366-367]

Source : http://followingthesunnah.wordpress.com