Following the Understanding of the Salaf

Following the Understanding of the Salaf by Ahmed Abu Turaab The following is the translation of a lecture given by the Shaikh The PDF version can be found here: The Understanding of the Salaf Translated by Ahmed Abu Turaab :5/43( 210 ,/ -),+*)( '&"%$ #"! C6/+3( BA0 @"?!> 75$=( ? ] has been explained to be a silk [khazz/DE> ? ] or woollen, marked blanket, as is mentioned in the book AnNihaayah I [al-Albaani] say: and the second one is intended here since ‘khazz’ [DE> ? ] is silk as is well-known know and it is forbidden for men as is established in the Sunnah in contrast to what those who make it permissible from those people who give no weight to the Sunnah say Al-Haafidh Ibn Hajr said, “And it is as though he, +" *) ('" & %$ #" ! , knew that he was going to leave [this world] due to that illness So he feared that his grave would be glorified as those who had gone before had done [to the graves of their Prophets], thus he cursed the Jews and the Christians, indicating [his] censure of whoever does the same as what they did.” I say: i.e., from this ummah and in hadith number six which will follow there is an open declaration forbidding them from that, so take heed 5) From Aishah, may Allaah be pleased with her, who said, “During the Prophet’s, #" ! +" *) ('" & %$ , [final] illness some of his wives mentioned a church in Ethiopia called Maariyah–and Umm Salamah and Umm Habeebah had been to Ethiopia–so they mentioned its beauty and the images therein.” She said, “[So the Prophet, ('" & %$ #" ! +" *), raised his head] and said, ‘Those people–if there was a righteous man among them and he died–would build a place of worship [Masjid] over his grave and paint those images in it They will be the most evil of mankind before Allaah [on the Day of Resurrection].’”[7] Al-Haafidh Ibn Hajr said in Fath al-Baari, “This hadith proves the forbiddance of building mosques [ masaajid/the word masaajid is the plural of masjid, i.e., mosque [Trans note] ] on top of the graves of the righteous, and drawing images of them inside them as the Christians did And there is no doubt that each of these things taken individually is forbidden–so drawing images of humans is forbidden, and building graves in mosques is forbidden as other texts have proven and a mention of some of which will follow He said, “And the images in the church which Umm Habeebah and Umm Salamah mentioned were on the walls [of the church] and their like, they had no shadow, so drawing images in the likeness of the Prophets and the righteous people to take blessing and cure from them is something forbidden in the religion of Islaam and is pure idol worship And the Prophet, +" *) ('" & %$ #" ! , informed us that the people who make such images are those who will be the worst of the creation before Allaah on the Day of Resurrection Drawing images [of living things] to seek solace from looking at them or for enjoyment or pleasure from them is forbidden and from the major sins and the one who does that will be from those who have the severest torment on the Day of Resurrection For he is an oppressor, trying to imitate the actions of Allaah which none other than He can do, and there is none like unto Him, the Most High, not in His Essence or His Characteristics, nor His Actions–how free and far removed from all defects He is, the Most High.” He mentioned this in al-Kawaakib ad-Daraari (vol., 2/28/65) I say: And there is no difference between images drawn by hand and devices used to make pictures or photographic images Rather, differentiating between them is present day stubbornness and literalism, as I have clarified in my book Aadaabuz-Zafaaf (pp 106-116 of the second edition) 6) From Jundub ibn Abdullaah al-Bajalee that he heard the Messenger, ('" & %$ #" ! +" *), saying five days before he passed away, “Indeed I had brothers and friends among you [But] verily I free myself before Allaah that I should have a close friend [khaleel] from among you Allaah, the Mighty and Majestic, has taken me as a close friend just as He took Ibrahim as a close friend And if I were to take a close friend from my nation, I would have taken Abu Bakr as a close friend Indeed those before you [used to] take the graves of their Messengers and righteous peoples as places of worship Verily, not take the graves as places of worships [masaajid] I forbid you how he, +" *) ('" & %$ #" ! , [said the following] in a reproachful, scolding manner, “Indeed, you will surely follow the ways of those who came before you, step by step such that if one of them were to enter a lizard’s hole, you too would enter it.” Fathul-Baari of Ibn Rajab (25/90/2), from al-Kawaakib 12) From Abdullaah ibn Mas’ood who said, “I heard the Prophet of Allaah, )("' ' ' ' '& %$ #"! ,"' ' ' +*, saying, ‘Indeed from the most evil of people are those who will be alive when the Hour is established, and those who take the graves as places of worship [masaajid].’”[17] 13) From Ali ibn Abi Taalib who said, “Al-Abbaas met me and said, ‘O Ali! Let us go to the Messenger, +" *) ('" & %$ #" ! , [and] then [see] if there is something for us in this affair [i.e., the khilaafah] and if not then he may advise the people concerning us.’ So we entered upon him and he was unconscious Then he raised his head and said, ‘May Allaah curse the Jews! They took the graves of their Messengers as places of worship [masaajid].’” In another narration there occurs, “He said it three times.” “Then when we saw the condition he was in, we left and did not ask him anything.”[18] 14) From the mothers of the Believers that the Companions of the Prophet of Allaah, +" *) ('" & %$ #" ! , said, “How shall we build the grave of the Prophet of Allaah, ('" & %$ #" ! +" *)? Shall we make it a masjid?” So Abu Bakr as-Siddeeq said, “I heard the Prophet of Allaah, +" *) ('" & %$ #" ! , saying, “May Allaah curse the Jews and the Christians! They took the graves of their Messengers as places of worship [masaajid].”[19] [End of Chapter One] [2] Reported by Bukhaari (3/156, 198 and 8/114), Muslim, (2/28), Abu Awaanah (1/399), Ahmad (6/80, 121, 255) and as-Sarraaj in his Musnad (3/48/2), from Urwah from Aishah Also reported by Ahmad (6/146, 252) and al-Baghawi in SharhusSunnah (part 1, page 415) from Sa’eed ibn al-Musayyib from Aishah and its chain of narration is authentic according to the standard of the two Shaikhs [i.e., Bukhaari and Muslim] [3] Ibn Kathir said, “And this narration is disconnected in this form, since Umar the freed-slave of Ghafrah, along with his weakness as a narrator, did not reach the time of Abu Bakr as-Siddeeq.” This has been reported in al-Jaami as-Sagheer of asSuyooti, (3/137/1-2) [4] Reported by Bukhari (Eng Transl vol 1, p 280, no 437), Muslim, Abu Awaanah, Abu Dawud (2/71), Ahmad (2/284, 366, 396, 453 and 518), Abu Ya’laa in his Musnad (1/278), as-Sarraaj, As-Sahmi in Taarikh Jurjaan(349), Ibn Asaakir (2/367/14) from Sa’eed ibn al-Musayyib from him, and in Sahih Muslim also from Ya ze e d i b n a l -Asa mm fro m h i m Ab d u r-R a zza a q re p o rte d i t i n his Musannaf (1/406/1589) in the first form but he declared it to be a mowqoof narration [6] Reported by Bukhari (1/422, 6/386 and 8/116), Muslim (2/27), Abu Awaanah (1/399), an-Nisaa’ee (1/115), ad-Daarimi (1/326), Ahmed (1/218, 6/34, 229 and 275) and Ibn Sa’d in at-Tabaqaat (2/258) And Abdur-Razzaaq reported it in his Musannaf (1/406/1588) from Ibn Abbaas alone [7] Reported by Bukhari (1/416, 422), Muslim, (2/66), an-Nisaa’ee (1/115), Ibn Abi Shaibah in al-Musannaf (4/140 the Indian edition), Ahmad (6/51), Abu Awaanah in his Saheeh (1/400-401) and the wording is his, Ibn Sa’d in at-Tabaqaat (2/240-241), as-Sarraaj in his Musnad (2/48), Abu Ya’laa in his Musnad (manuscript page 2, 220), al-Baihaqi (4/80) and al-Baghawi (2/415, 416) [8] Reported by Muslim (2/27-28), Abu Uwaanah (1/401) and the wording is his, atTabaraani in al-Kabir (1/48/2) and Ibn Sa’d (2/240) reported it in summarised form without a mention of the brotherhood and the references to taking a khaleel And he has another narration (2/241) from the hadith of Abu Umaamah, and a second supporting narration that at-Tabaraani mentioned from Ka’b ibn Maalik with a chain of narration that has no problem with it as Ibn Hajr al-Haitami said in Majma’uzZawaa’id (9/45) [9] Reported by Ibn Abee Shaibah (Q2/2/83, and T2/376) with an authentic chain of narration which is upon the standard of Muslim [11] Reported by at-Tayaalisee in his Musnad (2/113), Ahmad (5/204), at-Tabaraanee in Al-Kabir (part 1, manuscript page 1, 22), and its chain of narration is hasan when all the supporting narrations are taken into consideration Ash-Shawkaani said in NailulAwtaar (2/114), “And its chain of narration is good.”! And al-Haithami said in Majma’uzZawaa’id (2/27), “Its narrators are trustworthy.” [13] Reported by Ahmad (nos., 1691 and 1694), at-Tahaawi in MushkilulAathaar (4/13), Abu Ya’laa (1/57), Ibn Asaakir (8/327/2) with an authentic chain of narration And al-Haithami said in al-Majma’ (5/325), “[Imaam] Ahmad reported it with [different] chains of narration (in the original it says, ‘ … two chains of narration …’), the narrators of two of these chains of narration are trustworthy, having connected chains of narration, and it is reported by Abu Ya’laa.” I say: and this saying of his is clearly debatable Since all three chains of narration which he pointed to centre on Ibrahim ibn Maimoon from Sa’d ibn Samurah except that in the third chain of narration some of the narrators added Ishaaq ibn Sa’d ibn Samurah between Ibrahim and Sa’d which is a mistake on the part of those narrators as al-Haafidh has clarified in atTa’jeel, also the wording, “… And know that the worst of the people …” is not in it AlHaithami mentioned the hadith in another place (2/28) and said, “Bazzaar narrated it and its narrators are trustworthy.” There is a mursal hadith reported from Umar ibn Abdul-Aziz in marfoo form which supports this narration and it is reported by Ibn Sa’d (2/254) [14] Reported by Ahmad (5/184 and 186) and its narrators are trustworthy except for Uqbah ibn Abdur-Rahmaan who is Ibn Abu Ma’mar and is unknown as a narrator as is mentioned in at-Taqreeb and not be deceived by the saying of al-Haithami (2/27), “It is reported by at-Tabaraani in al-Kabir and its narrators are muwatthaqoon,” as Shawkaani was [into thinking that all of the narrators are trustworthy] for he said (2/114), “And its chain of narration is good,” and this was because [al-Haithami’s] saying, “…muwatthaqoon …” [in terms of rating the ranks of narrators] is less [in level] than [those about whom it is said, “ thiqaat, trustworthy.” For when they saymuwatthaqoon it is an indication from them to show that some of the narrators not have a strong declaration of trustworthiness, so it is as though al-Haithami is trying to indicate that some of the narrators not have a strong declaration of trustworthiness, as though al-Haithami is trying to show that Ibn Hibbaan was the only one who declared Uqbah to be trustworthy and that Ibn Hibbaan’s declaration of trustworthiness is not relied upon, and Allaah knows best The fact that Ibn Hibbaan’s declaration of a narrator to be trustworthy is not relied upon is something which no one who has delved into this noble branch of knowledge will have any doubt about I have explained this in detail in my refutation of the book called at-Ta’qeeb al-Hatheeth of Shaikh Abdullaah al-Habashee which was printed inAt-Tamadan al-Islaami in consecutive articles and was then printed in an independent treatise entitled, Ar-Radd alaa at-Ta’qeeb al-Hatheeth, so refer back to it, pp 18-21 Along with the fact that it should be noted that the saying, “… the narrators of a certain hadith are trustworthy …” does not mean that its chain of narration is authentic as I have clarified in other places, refer to, for example,Sahih at-Targheeb watTarheeb, (manuscript part 1, p 70, Maktabah al-Ma’aarif’s print) But the hadith in question is authentic due to its supporting narrations [16] Reported by Ahmad (no 7352), Ibn Sa’d (2/241-242), al-Mufaddal al-Jundee in Fadaa’ilul-Madeenah (1/66), Abu Ya’laa in his Musnad (1/312), al-Humaidee (1025) and Aboo Nu’aym in Al-Hilyah (6/283 and 7/317) with an authentic chain of narration And it has a supporting mursal chain of narration which Abdur-Razzaaq reported inal-Musannaf (1/406/1587) and also Ibn Abee Shaibah (4/141) from Zaid ibn Aslam and the chain of narration of this supporting narration is strong There is also another [supporting narration] which Maalik reported in al-Muwatta (1/185) and Ibn Sa’d from Maalik (2/240-241) from Ataa ibn Yaasir in marfoo form and its chain of narration is authentic And al-Bazzaar has reported it in a connected form from Ataa ibn Yaasir from Abu Sa’eed al-Khudree, and Ibn Abdul-Barr declared both the mursal and mawsool forms to be authentic, saying, “So thishadith is authentic in the eyes of those who hold that the mursal narrations of trustworthy narrators [are to be accepted] and likewise with those who say the same about musnad narrations due to the chain of Umar ibn Muhammad for this hadith, and he is from those whose additions have been accepted.” Refer to, Tanweerul-Hawaalik of as-Suyootee.” And there is some debate concerning that which Ibn Abdul-Barr said about Umar, since al-Haafidh Ibn Rajab said in Al-Fath, “Al-Bazzaar reported by way of him, and the Umar he is referring to is Ibn Sahbaan, and the tribe he is from has been mentioned in some of the copies of al-Bazzaar; and Ibn Abdul-Barr thought he was Umar ibn Muhammad alUmaree, and it seems that this was a mistake on his part, since [a narration] similar to it has been reported from the hadith of Abu Salamah from Abu Hurairah with a chain of narration in which there is some fault.” [17] Reported by Ibn Khuzaimah in his Saheeh (1/92/2), Ibn Hibbaan (340, 341), Ibn Abee Shaibah in hisMusannaf (4/140, the Indian edition), Ahmad (no 3844 and 4143), at-Tabaraani in al-Mu’jam al-Kabir (1/77/3), Abu Ya’laa in his Musnad (1/257), Abu Nuaym in Akhbaar Asbahaan (1/142) with a hasan chain of narration and Ahmad also (no 4342) with a different chain of narration which is hasan along with the one before it After taking into consideration all of the different paths of narration the hadith is authentic And the Shaikh of Islaam Ibn Taymiyyah said in Minhaaj as-Sunnah (1311) and in al-Iqtidaa (p 158), “And its chain of narration is good.” And al-Haithmee said (2/27), “Reported by at-Tabaraani in al-Kabir and its chain of narration is hasan.” And he made a clear mistake in attributing the narration to at-Tabaraani alone, since it occurs in the Musnad in three places as we have just pointed out! And the first part of the hadith has been reported by Bukhaari in his Saheeh (13/15) inmu’allaq form [18] Reported by Ibn Sa’d (4/28), Ibn Asaakir (12/172/2) from two paths of narration from Uthmaan ibn al-Yamaan who said that Abu Bakr ibn Abi Awn narrated to him that he heard Abdullaah ibn Eesaa ibn Abdur-Rahmaan ibn Abi Laylaa from his father from his grandfather or he said from his father or from his grandfather that he said, “I heard Ali ibn Abi Taalib saying …” I say: This chain of narration is hasan if it were not for the fact that I not know this Abu Bakr, and nobody but ad-Dawlaabi and Abu Ahmad alHaakim in al-Kunaa brought it [19] Reported by Ibn Zanjawaih in Fadaa’il as-Siddeeq as occurs in al-Jaami’ul Kabir (3/147/1) Al-Fudhayl ibn ‘Iyyaadh (rahimahullaah) said to a man: “How many (years) have come upon you?” He replied: “Sixty years.” He said: “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).” So the man said: “To Allaah we belong and to Him we shall return!” So Al-Fudhayl asked: “Do you know the meaning of that (statement)? You are saying, I belong to Allaah as a servant and I am going to return to Him Sowhoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped And whoever knows that he will be stopped, then he should know that he will be questioned And whoeverknows that he will be questioned, then let him prepare an answer for the question.” Jaami’ al-Uloom wal-Hikam of Ibn Rajab http://daragharbi.com/ “Do not get bored with Allaah’s Speech or remembering Him, nor allow your hearts to grow hard towards it Worship Allaah, associate none with Him in worship and fear Him as He should be feared Let your tongues say the truth for Allaah’s Sake and love each other on guidance of Allaah’s love Verily, Allaah becomes angry if His Covenant is broken May Allaah’s peace and blessings be upon you.” Ibn Hisham collected this sermon in his book on the Seerah of the Prophet (salallaahu ‘alayhi wasallam) vol 1, p.501 and Ibn Kathir http://daragharbi.com/2010/05/05/do-not-get-bored-with-allaahs-speech/ Tags: dawah ilm The author, may Allaah have mercy upon his soul, stated: "Al-Mujahada is the human being's struggle against their own soul or an external force As for the battle against the soul, it is one of the most difficult tasks for a person to perform An individual's clash with his or her soul is undertaken for two reasons: performance of good deeds and abandonment of evil deeds Obedience to Allaah is difficult and avoiding disobedience to Allaah is difficult-except for those whom Allaah has made the two easy Therefore, whenever an unwillingness to good exists within the soul, the owner must fight to compel his or her soul to carry out a pleasing act to their Lord From the onset, the war against the soul must be waged for the sake of Allaah i.e sincerity Sincerity is a very trying and hard-pressing matter Some of the Salaf used to say: "The thing that I struggle with the most within my soul is the battle with sincerity." The reward for the sincere Believer who says truthfully (and acts upon it), 'There is no deity worthy of worship except Allaah,' is salvation from the hell-fire The effort involved in trying to achieve sincerity to Allaah is one of the most laborious tasks upon the souls of the Son of Adam If war with the soul is such a grueling mission, at what point is sincerity realized? Everyone loves to be admired and respected They hope that people say about them, "This man is a devoted servant." This woman possesses such and such characteristic The enemy of mankind, Shaitaan, invades their souls through this door and causes them to behave hypocritically towards others The Prophet said: The one who makes a show before the people, Allaah will make a show of them The person who speaks so that they can be heard (to show off), Allaah will make them heard."(Sahih Bukhari, The Book of Ar-Riqaaq #6499) In other words, Allaah will expose the real intent and motive behind their statements and deeds We seek refuge with Allaah from that Like the struggle to avoid acts of disobedience, the worshipper's battle to perform acts of obedience is also a hardfought war Take fasting for example, without a doubt, fasting is one of the most challenging acts of worship to practice because it requires forgoing the pleasures of normal functions, such as eating, drinking and sexual intimacy between husband and wife Thus, it is a hardship-except for those whom Allaah makes it easy Prev: How to Abstain from Wrong Action with Patience NONE CAN OVERCOME ALLAAH Posted on April 24, 2011 by asaheeha Source: Tafseer as-Sa’dee “If Allaah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allaah (Alone) let believers put their trust” ~ Surah Aal ‘Imraan, 3:160 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “Meaning, if Allaah supports you with His help and assistance, {none can overcome you} even if whoever is in the lands have gathered against you with whatever number and equipments they have, because there is none who can overcome Allaah, and He has subjected the slaves and taken hold of their forelocks, so no animal moves except by His permission, nor does it settle except by His permission; {and if He forsakes you} and entrusts you to yourselves, {who is there after Him that can help you?} for indeed you will certainly be helpless even if all of the creation were to help you And included in this is the command to seek help from Allaah, and to rely on Him and not on the power (of the creation); and this is why (Allaah) said: {And in Allaah (Alone) let the believers put their trust}, meaning: put your trust in Allaah and not in anyone other than Him, because it is known that He alone is the Helper.” ~ asaheeha translations Leave a comment Posted in tawakkul Bookmark the permalink THE RESULT OF SEEKING FORGIVENESS AND REPENTANCE Posted on April 20, 2011 by asaheeha Source: Tafseer as-Sa’dee “And (commanding you): Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace” ~ Surah Hood, 11:3 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{And (commanding you): Seek the forgiveness of your Lord} from the sins that came from you, {and turn to Him in repentance} in the lifetime that you are facing, by returning to Him with repentance, and by refraining from that which Allaah hates and turning to that which He loves and is pleased with Then He mentions what will result from seeking forgiveness and repentance, so He says: {that He may grant you good enjoyment} meaning: He will give you from His provision that which you will enjoy and benefit from, {for a term appointed} meaning: until the time of your death; {and bestow His abounding Grace to every owner of grace}, meaning: He will grant the people who good and are righteous from His Grace – as a reward for their doing good – the occurrence of what they love and removal of what they hate.” ~ asaheeha translations Leave a comment Posted in istighfaar & tawbah Bookmark the permalink ALLAAH WILL TAKE CARE OF THEM Posted on April 15, 2011 by asaheeha Source: Tafseer as-Sa’dee “And put your trust in Allah, and Sufficient is Allaah as a Wakeel (Trustee, or Disposer of affairs)” ~ Surat ul-Ahzaab, 3:33 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{and Sufficient is Allaah as a Wakeel}: you entrust the affairs to Him, then He will take care of them and what is best for the slave; that is due to His Knowledge of the things that are beneficial for His slave, whereas the slave doesn’t know, and (due to) His Ability to bring them to him, whereas the slave has no power to so, and (due to the fact) that He is more merciful to His slave than his ownself and his parents, and more compassionate toward him than every single person So there you will not ask about every affair that will be facilitated, difficulty that will become easy, hardships that will disappear, needs that will be fulfilled, blessings that will descend, and harms that will be lifted And there you will see the weak slave who entrusted his affair to his Master, that He has taken care of affairs which a (whole) nation of people could not do, and Allaah has made easy upon him that which was hard for strong men, and Allaah is the One whose help is sought ” ~ asaheeha translations Comments Posted in tawakkul Bookmark the permalink BECAUSE OF HIS FAITH Posted on April 6, 2011 by asaheeha Source: Tafseer as-Sa’dee “And (remember) Dhun-Nun (Jonah), when he went off in anger, and imagined that We shall not punish him (i.e the calamities which had befallen him)! But he cried through the darkness (saying): Laa ilaaha illa Anta [none has the right to be worshipped but You (O, Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrong-doers / So We answered his call, and delivered him from the distress And thus We deliver the believers” ~ Surat ul-Ambiyaa, 21:87-88 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{And thus We deliver the believers}: this is a promise and glad tidings for every believer who falls in a hardship and distress that Allaah, ta’aala, will save him from it, remove it from him and make it easy because of his eemaan (faith), as He had done with Yoonus, ‘alayhi ssalaam.” ~ asaheeha translations Leave a comment Posted in eemaan Bookmark the permalink THE MORE THE EEMAAN, THE MORE THE TAWAKKUL Posted on April 3, 2011 by asaheeha Source: Tafseer as-Sa’dee “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He) And in Allaah (Alone) therefore, let the believers put their trust” ~ Surat ut-Taghaabun, 64:13 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{And in Allah (Alone) therefore, let the believers put their trust}, meaning: let them depend on Him with regard to every affair that befalls them and with regard to what they want to accomplish, for indeed none of the affairs will be facilitated except by Allaah, and there is no way for that except by relying on Allaah, and reliance on Allaah will not be complete until the slave has a good opinion of His Lord and he trusts in Him to be sufficient for the affair about which he is relying on Him And the slave’s tawakkul (trusting in Allaah) will be according to his eemaan (faith); so the more the eemaan strengthens, the more the tawakkul will also strengthen.” ~ asaheeha translations Leave a comment Posted in tawakkul Bookmark the permalink THE ONE WHO GIVES AND PREVENTS Posted on March 31, 2011 by asaheeha Source: Buloogh al-Maraam, Sharh Kitaab is-Salaah; tape no 15/4 & tape no 29/6 “O Allaah! There is none to prevent what You give, and none to give what You prevent” ~ Saheeh al-Bukhaari #6615 Shaykh Saalih al-Fawzaan (hafidhahullaah) comments: “So if Allaah gives, there is no one who can prevent what He gives Ever And if He prevents, then no one can give what He prevents If Allaah prevents someone from something, no one will be able to give it to him Ever Don’t praise the people for what Allaah has given you and don’t blame them for what Allaah hasn’t given you, because the One who gives and the One who prevents is Allaah, jalla wa ‘alaa And that which is given or prevented through the slaves (of Allaah) only happens by the command of Allaah, subhaanahu wa ta’aala So if this is so, then it is obligatory for the hearts and wishes to be attached to Allaah, ’azza wa jal, and for the person to not be angry with the creation if what he wanted did not happen Rather, he should know that(whatever happened) is from Allaah, jalla wa ‘alaa; He is the One who prevented it from him Furthermore, he doesn’t know what would be beneficial; the benefit may be in preventing him from that Allaah knows and you not know.” Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah) comments: “So that which Allaah has decreed to reach you, no one can ever prevent it And that which Allaah, ‘azza wa jal, prevents, it is not possible for anyone to give it to you No matter what means you take that would bring this thing that you want, indeed it cannot come to you as long as Allaah has prevented it So if a person believes in these two sentences – and believing in them is obligatory – then indeed he will depend on Allaah with regard to his provision, repelling the harm and bringing the benefit And he will always be relying on his Lord and believing that He, subhaanahu wa ta’aala, will suffice him.” ~ asaheeha translations Leave a comment Posted in rizq Bookmark the permalink ALLAAH’S REWARD FOR PATIENCE Posted on March 30, 2011 by asaheeha Source: Tafseer as-Sa’dee “And (remember) Ayyub (Job), when he cried to his Lord: ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy’ / So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost) and the like thereof along with them as a mercy from Us and a Reminder for all those who worship Us” ~ Surat ul-Ambiyaa, 21:83-84 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{as a mercy from Us} upon him, since he had been patient and was pleased, so Allaah rewarded him with a reward in the worldly life before the reward of the hereafter; {and a Reminder for all those who worship Us}, meaning, We made him an example for those who worship Us, those who benefit from lessons So if they see the trial that had befallen him, then what Allaah rewarded him after it came to an end, and if they look at the cause, they will find it to be patience This is why Allaah praised him with it in His saying: ‘We found him patient How excellent a slave! Verily he was ever oft-returning in repentance (to Us)!’, so that (the slaves of Allaah) would take him as an example when hardship befalls them.” ~ asaheeha translations Leave a comment Posted in sabr Bookmark the permalink A PROMISE AND A COMMAND FOR THE ONE WHO KEEPS HIMSELF CHASTE Posted on March 30, 2011 by asaheeha Source: Tafseer as-Sa’dee “And let those who find not the financial means for marriage keep themselves chaste, until Allaah enriches them of His Bounty” ~ Surat un-Noor, 24:33 Shaykh ‘Abd ur-Rahmaan as-Sa’dee (rahimahullaah) comments: “{until Allah enriches them of His Bounty} is a promise to the one who keeps himself chaste that Allaah will enrich him and make his affair easy for him, and a command for him to wait for relief so that (the situation) he is in does not grieve him.” ~ asaheeha translations Leave a comment Posted in rizq Bookmark the permalink ASK ALLAAH AND SEEK THE HELP OF ALLAAH Posted on March 30, 2011 by asaheeha Source: Sunan at-Tirmithee, Kitaabu Sifat il-Qiyaama…; tape no 272/16 “If you ask, then ask Allaah; and if you seek help, then seek the help of Allaah” ~ Saheeh at-Tirmithee #2516 Shaykh ‘Abd ul-Muhsin al-’Abbaad (hafidhahullaah) comments: “He is the One in whose Hand is everything, and He is the One in whose Hand is giving and preventing; there is none to prevent what He gives and none to give what He prevents So let a person ask Allaah, ‘azza wa jal, the One in whose Hand is everything, and He is the One who gives the khayr and He gives generously by way of a means and without any means And (with regard to) the means that brings the khayr to a person, Allaah, ta’aala, He is the One who facilitates it, and He is the One who subjects the one who is a means with respect to that to good to him So Allaah’s, ‘azza wa jal, favoring and doing good for His slave can happen by what He generously grants and bestows without there being any means, such as rain and (other) blessings from Allaah, ‘azza wa jal; and likewise, the khayr may reach a person by way of a means, which is that Allaah subjects another person to feel compassion for him and to good to him and that whatever has good and benefit for him happens to him from (this person) And all of that is from Allaah, ‘azza wa jal, because if Allaah did not make the heart of this person – who Allaah made a means – to soften for you and feel compassion for you, then what happened to you from him would not have taken place Thus, all of it is from Allaah, ‘azza wa jal, whether by way of a means or without any means Seek the help of Allaah with regard to your affairs and whatever wish you need and whatever difficulty you fear Seek the help of Allaah, ‘azza wa jal, to bring all the khayr and to be saved and safe from all evil Seek the help of Allaah, because if there are means but Allaah does not will nor give success for the realization of what a person wants, then indeed it will fail to come and it will not happen Hence, all of the affair is in the Hand of Allaah, ‘azza wa jal.” ~ asaheeha translations ... and the two aforementioned sayings of the Prophet (+" *) ('" & %$ #" ! ) Follow the path of the Believers: the path of the believers of this day and age? The answer is no, rather those of the. .. follows other than the way of the Believers …” So when the one who contradicts and opposes the Messenger and follows other than the way of the Believers has been threatened with the Fire, then the. .. he is the adornment of the Prophets, just as a ring is the adornment of the fingers, in the same way, Muhammad is the adornment of the Prophets.” So they did not disbelieve in the aayah, they