The shaykh (may Allaah preserve him) has given permission for this article to be spread in Western newspapers and media. The final edit, along with a short introduction and a brief ABOUT THE AUTHOR note can be found at: http://www.bakkah.net/articles/defense-muhammad.htm There is a note mentioning that the article may be reproduced in its entirity and is not protected by copyright. Those who would like to help are encouraged to write or email their local newspapers and other media outlets they know of and request that they run the article in their religion, editorials, or opinions section. Include either the entire article or a link to it. May Allaah reward the shaykh for his profound words and allow them to reach the hearts and minds of the people. Moosaa ibn John Richardson (owner of bakkah.net)

taken from http://www.bakkah.net/articles/defense-muhammad.htm In Defense of In Defense of the Prophet Muhammad (May Allaah raise his rank and grant him peace) Shaykh Rabee' ibn Haadee al-Madkhalee A Renowned Muslim Scholar's Criticial Response to Recent Attempts to Defame the Prophet Muhammad through Cartoon Drawings and Accusations of Terrorism [ In the Name of Allah, the All-Merciful, the Bestower of Mercy ] All praises are due to Allah, and may Allah exalt the status of the Messenger of Allah, and that of his family and his companions, and may He grant them peace. As for what follows: Some newspapers and other forms of media have spread hurtful, vicious information that could only emanate from the jealous, arrogant enemies of Islam and its Prophet (may Allah raise his rank and grant him peace). That conduct comprises a calumniation of Muhammad, the Messenger of Allah and a distortion of his message by jealous individuals and Christian organizations, as well as envious and irresponsible columnists, like those who write for the Danish newspaper Jyllands-Posten. Its writers mocked the best of Mankind and the most distinguished of the Messengers, Muhammad (may Allah raise his rank and grant him peace), the likes of whose nobility, honor, justice, and manners the earth has never known of. Neither has it known of a more complete and comprehensive message than his, nor a more just and merciful one. It is a message that embraces belief in all of the prophets and messengers, honoring them and defending them from calumniation and defamation. It has also preserved an accurate history of the prophets, including Jesus and Moses. So whoever disbelieves in Muhammad and speaks of him in a derogatory manner has disbelieved in all of the prophets and disparaged all of them. Recently, some uncivilized miscreants made fun of the Prophet, drawing various pictures of him. Twelve despicable pictures, one of them portrayed him (may Allah raise his rank and grant him peace) wearing a turban resembling a bomb on his head. We say to these criminals and their envious supporters in Europe and America: You are blaming others for your very own crimes! Let it be known that never did Muhammad (may Allah raise his rank and grant him peace), nor his righteous successors or any of his honorable companions, ever establish factories for even the most primitive of weapons, like swords and spears, let alone atomic bombs, long-range missiles, or any other weapon of mass destruction. Never did Muhammad (may Allah raise his rank and grant him peace) build a single weapon factory. Rather, he was sent as a mercy for the entire creation, to guide all Mankind towards happiness in their worldly lives and in their hereafter, such that they fulfill their Creator’s right upon them, for it is He who created them to worship Him alone. Whoever rejects this is truly a criminal deserving punishment in this life and the next, by the Lord of all that exists, the Creator of this universe and its Master. As for you O Westerners, claimants of civilization, you have constitutions and statutes that destroy upright moral character and permit all kinds of forbidden acts, the likes of fornication and homosexuality, as well as usury which destroys the economies of entire nations, and the eating of improperly slaughtered animals (dead meats) and pork, something that causes the loss of concern for women's values, and thus a man does not feel protective of his wife, sister, or daughter, and thus she fornicates with or intimately befriends whomever she pleases. These are some of the means which lead to ruin, and they have been prohibited in all of the prophetic messages. As for bombs and all other weapons of destruction, war planes, tanks, and long-range missiles, you are the ones who engineered and manufactured them with your satanic minds that only think about transgression, animosity, oppression, attacking, tyranny, conquering entire races of people and enslaving them, spilling their blood, and usurping their natural resources. You think only about annihilating those who oppose you and stand in the way of your greedy aspirations, your oppression and spreading of hatred. All this wrapped up in the name of civilization, human rights, freedom, and justice! All intelligent people know this about you. For your dark history is overflowing with uncivil and terrorist acts, a history recorded against you by both your enemies and allies alike. Anyone who does not know this should read about your history and your occupation of numerous nations, or at least read the history and some horrible results of your two World Wars. For example, the number of fatalities in the First World War in Europe reached "More than 10 million, and they were the elite of their nations' youth. And more than twice this number had incurred serious injuries disabling them for the rest of their lives." [Refer to: At-Taareekh al-Mu'aasir: Uruubbaa minath-Thawratil-Fransiyyah ilal-Harbil-'Aalamiyyaith-Thaaniyah, p.505. (Lit: Recent History, Europe from the French Revolution to the Second World War)] The number of soldiers killed in the Second World War reached: "17 million, along with another 18 million civilian fatalities - all of them killed within a period of only five and a half years. Experts have estimated that the military expenses alone reached $1.1 trillion, and that losses caused by the war reached the value of $2.1 trillion. Added to this are the number of entire cities destroyed, the amount of earth scorched, the agriculture that was flooded, and the factories and plantations that stopped production, not to mention the number of livestock that were destroyed or lost." [(Al-Harb al-'Aalamiyyah ath-Thaaniyah by Ramadhaan Land, p.448-449) (Lit: The Second World War)] The Hiroshima Bomb Stated the author of the book, "al-Harb al-'Aalamiyyah ath-Thaaniyah" (p.446-447) (Lit: The Second World War), "And perhaps it is appropriate to speak about this first atomic bomb. Let us relay what was reported directly from one of the Japanese in his interview with Marcel Junod, a representative of the Red Cross, speaking about the reality of this most frightening explosion. He said: …And suddenly there appeared these intense, muddy pinkish lights, accompanied by an unnatural tremor. This was immediately followed by an asphyxiating wave of heat and violent winds that ravaged everything in their path. Within only a few seconds, thousands of people who walked the roads or sat in the city's main streets were burned alive. A great number were then killed by the intense heat that spread all over. Others were left lying on the ground screaming in pain with deadly burns all over their bodies. Anything that had been at the point of impact – walls, homes, factories, and other buildings – was completely and totally annihilated, with all traces of these things sent hurling into the sky in a ghastly whirlwind. Trams were plucked from their steel tracks and flung as if they had lost their weight and substance. Trains were lifted off the ground along with their tracks as if they were mere toys. Horses, dogs, and livestock were all befallen with what befell the people. Every living thing had lost its life in one painful turn of events too difficult to describe. Trees were engulfed in blazing fires, rice fields lost their color, and farms crackled and burned away like dry straw. As for the surrounding areas that escaped instant death: Homes were crumbled and only piles of wooden boards remained amongst bricks and stone foundations. Everything was crushed as if they were cardboard houses in a zone of destruction 10 kilometers in diameter. Those who survived found themselves totally surrounded by raging fires. The few people who managed to get to any type of shelter in time died painful deaths from gamma radiation within 20 to 30 days. By nightfall on the day of the blast, the blaze slowed down and then died out, finding nothing left to fuel it. Hiroshima had passed away into nothingness." These are some of the landmarks of your civilization that you sing and boast about, and become insolent towards Islam and its Prophet with. Yet you continue intensifying every form of oppression and corruption and you go on inventing more and more weapons of destruction, annihilation, and devastation, and this – by Allah – is the utmost limit of barbaric and animalistic behavior. ( Or do you think that most of them even listen or use their intellects? They are only like cattle, rather, even more astray than that. ) [Quran 25:44] So crown yourselves with your own bombs, including the Hiroshima bomb and its likes, and crown your leaders with them. Consider all other weapons of mass destruction as your fangs and claws that you use to prey upon wild animals and all of Mankind. ( And those who oppress shall see what kind of outcome overturns them. ) [Quran 26:227] ABOUT THE AUTHOR Dr. Rabee' ibn Haadee al-Madkhalee is a renowned Islamic scholar and critic, author of many works primarily in the field of Hadeeth Sciences. The former head of the Sunnah Department at the prestigious Islamic University of Madinah, Saudi Arabia, his articles have appeared in many newspapers in the Arab world, and his web site (in Arabic: www.rabee.net) features a great number of them. [This article may be reproduced and distributed in its entirity, on the web or in print, as the copyright policy of this website does not apply to it. -Webamster]

Imams Denounce Danish and Norwegian Newspapers in Cartoons Row Imams of mosques across the Kingdom yesterday denounced Danish and Norwegian newspapers that published cartoons tarnishing the image of the Prophet Muhammad (peace be upon him) and urged Islamic countries to confront such hostile campaigns. Delivering his Friday sermon, Sheikh Osama Khayyat, imam of the Grand Mosque in Makkah, emphasized the lofty position of the Prophet in the minds of Muslims. “The Prophet Muhammad was sent to the world as a mercy,†Khayyat said, quoting a verse from the Holy Qur’an. He said such blasphemous cartoons would not affect the noble personality of the Prophet. He commended the Saudi government for taking a firm stand against the cartoons that defiled the Prophet and his teachings. “This goodly government has warmed our hearts with its clear Islamic stance,†Khayyat said in the sermon aired by state television. “It showed its extreme displeasure, did justice to the Prophet and warned of the dangers of continuing this grave hostile path,†he said. Jyllands-Posten, Denmark’s largest newspaper, ran 12 cartoons last September, including one in which the Prophet is portrayed wearing a turban shaped as a bomb. Islam considers images of prophets disrespectful and caricatures of them blasphemous. The sermon of Sheikh Ali Al-Hudaify, imam of the Prophet’s Mosque in Madinah, also centered on the cartoon issue. He said many people in the past had tried to defame the Prophet. “They were thrown in the dustbin of history and nobody remembers them,†the imam said, adding that Muhammad (pbuh) is remembered as a great Prophet and reformer. The imam said the mockery of the Prophet would be considered a mockery of other prophets such as Moses, Jesus and Abraham (peace be upon them). “We call upon governments, organizations and scholars in the Islamic world to extend support for campaigns protesting the sacrilegious attacks on the Prophet. They should also highlight the danger posed by such vilifications, using international forums and information media,†Hudaify said. Saudi companies and organizations have already called for a boycott of Danish products until the daily apologizes for publishing the cartoons. Imams of mosques across the Kingdom yesterday used their Friday sermons to back the boycott campaign. Abdullah Al-Othaim, executive president of Al-Othaim Holding Company, has said that his company would boycott of Danish products. “As Denmark has freedom of the press, we Muslims have freedom to buy or not to buy their products,†he said. Al-Othaim’s decision, which he says includes a boycott of any supplier that includes Danish products, may help to impact SR1.3 billion worth of exports to Saudi Arabia. “This is religious duty and all businessmen should do something,†said Sultan, manager of a Riyadh supermarket which had signs warning customers where the Danish products were. Norway said on Thursday it had advised its Middle East embassies to voice regret that an Oslo-based newspaper ran reprints of the cartoons. Kari Karame, an expert in conflicts and the Middle East at the Norwegian Institute of International Affairs, said it was wrong to exploit freedom of speech to defend any insults. “It’s a very bad principle to say you can treat people who are different from you as you want because of freedom of expression,†she told Reuters. The cartoons have sparked uproar in the Muslim world. Saleh Al-Wohaibi, secretary-general of the World Assembly of Muslim Youth, called the newspaper’s actions part of “a culture of Islamophobiaâ€. The Organization of the Islamic Conference, the Muslim World League and the Arab Foreign Ministers Council have issued statements condemning the cartoons. http://www.no4denmark.com/ar/su.php http://www.fatwaonline.com/

i found shaykh ibn uthaymeen's position on this and his proof's for it. Does the Sun Revolve Around The Earth? (1445 total words in this text) (511 Reads) Fatawa Arkanul-Islam (Islamic Verdicts o­n the Pillars of Islam) Shaykh Muhammad ibn Saalih Al-Uthaymeen (Rahimallah) Pgs. 67-72 Question: Does the sun revolve around the earth? Answer: It is apparent from the Islamic evidences that they confirm that it is the sun which revolves around the earth, and by its revolving the alternation of night and day takes place o­n the surface of the earth. It is not for us to exceed the apparent meanings of these evidences without some evidence stronger than that, which permits us to explain them differently from their apparent meaning. Among the proofs that the sun revolves around the earth in a manner which causes the alternation of the night and day are the following: 1) Allah, the Most High says, that when Ibraheem (alayhee salaam), disputed with the o­ne who argued with him concerning his Lord: "Verily, Allah brings the sun form the east; then bring it you from the west." {Surah Al-Baqarah 2:258} 2) He also tells us that Ibraheem (alayhee salaam) said: "When he saw the sun rising up, he said: 'This is my lord. This is greater.' But when it set, he said: 'O my people! I am indeed free from all that you join as partners (in worship with Allah)." {Surah Al-An'am 6:78} So He described the settings as an attribute of the sun and not that the earth set upon it, for if it was the earth which revolved, He would have said: but when (the earth) set upon it. 3) Allah the Most High says: "And you might have seen, the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left." {Surah Al-Kahf 18:17} He has described the declining and turning away as descriptions of the sun, and that is a proof that the movement was from the sun. If it was a description of the earth, He would have said: Their Cave declined from it. Likewise, describing the sun as rising and setting proves that it is the sun which revolves, even though the indication of the may be less than the indication in His Words: "declining" & "turning away from them" 4) Allah, the Most High says: "And He it is Who has created the night and the day, and the sun, and the moon, each in an orbit floating." {Surah Al-Anbiya 21:33} Ibn Abbas (radiallahu anhu) said: "They revolve in an orbit, like the turning of a mill. This was widely reported from him. 5) Allah, the Most High says: "He brings the night as a cover over the day, seeking it rapidly." {Surah Al-Ara'af 7:54} He described the night as seeking the day, and the seeker rushes and overtakes, and it is well known that the night and the day follow the sun. 6) Allah, the Most High says: "He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving." {Surah Az-Zumar 39:5} and His Words: "He makes the night to go in the day" that is, it turns around it, as a turban is wrapped around, which proves the revolving of the night and the day around the earth. If it were the earth which revolved around them, He would have said: He causes the earth to revolve around the night and day. And in His words: "the sun and the moon, each running (on a fixed course)." It is clear from what precedes it that it is a proof that the sun and the moon move in a perceptible orbit, because subjecting something which moves to its movement is more apparent than subjecting something stationary which does not move. 7) Allah, the Most High say: "By the sun and its brightness. By the moon as it follows it (the sun)." {Surah Ash-Shaams 91:1-2} and the meaning of: "follows it" is that 'it comes after it' and this is a proof of their moving and revolving around the earth, for if it were the earth which revolved around them, the moon would not be following the sun; rather it would sometimes be following it and sometimes it would be followed by it, because the sun is higher than it. And deduction from this verse requires study and reflection. 8) Allah, the Most High say: "And the sun runs o­n its fixed course for a term {appointed}. That is the Decree of the Almighty, the All-Knowing. And the moon, We have measured for it mansions {to traverse} till it returns like the old dried date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. {Surah Ya-Sin 36:38-40} So, attributing the movement to the sun and describing it as a Decree from the Almighty, Most Wise proves that it is a real movement with a far-reaching Decree, since the consequence of it is the alternation of the night and day and the seasons. The measure of the moon's mansions {i.e., stations} is a proof that it traverses them, for if it was the earth which revolves , the measuring of the mansions would be for the earth's movement around the moon and not for the moon's movement around it. And negating the sun's ability to overtake the moon, and the night's ability to outstrip the day are evidence of the rushing movement o­n the part of the sun and the moon, and the night and the day. 9) The Prophet (alayhee salatul wasalaam) said to Abu Tharr (radiallah anhu), when the sun had just set: "Do you know where it goes?" He said, "Allah and His Messenger knows best." He (alayhee salatul wasalaam) said: "Verily, it goes (i.e., travels) and it prostrates beneath the Throne and seeks permission to rise, and permission is granted to it. Then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go o­n its course but will not be permitted, but it will be ordered: Return from whence you came, and so it will rise in the West." *** ***{Reported by Bukhari in the Book of the Beginning of Creation, in the Chapter: Description of the Sun and the Moon (#3199), and by Muslim in the Book of Faith, in the Chapter: Explanation of the Time When Faith will not be accepted (#159).} So and it is extremely clear from his words: Return from whence you came that it revolves around the earth and through its revolving the sunrise and sunset occur. 10) It is clear form the many Ahadith which attribute rising, setting, and declining from its zenith to the sun, that it is the sun which does so and so and the earth. There are most probably other proofs that are not present with me at the moment, but what I have mentioned is a sumamry of the subject, and it is sufficient for my purpose. And Allah is the Granter of success. http://www.calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-284-page-1.html

Bismillaah was salaalutu was salaam 'ala rasolillaah Barakallaahu feek. Many ask this similar question. Quick pointers to help you understand. Just like many fields in islam, hadeeth has its own science. Hadeeths can be saheeh (authentic), Hassan (the next level after authentic and these hadeeths are acceptable) and then the weak hadeeths (and they are many types). The scholars of hadeeth have studied the sciences and thus became knowledgable in how to categorise and grade a hadeeth. In brief the grading of the hadeeth depends on the men who appear in the chain. The biographies of all men who have narrated hadeeths have been recorded in many many many books writen by earlier scholars. and are widely available, some even on the internet (in arabic). Shaykh albany is not the only muhaddith or scholar capable of grading hadeeths. However, in our era, he has been recognized for the abdunance of knowledge he possesses in this field, which is evident in the number of books on hadeeth he wrote which students of knowledge use. Similarly shaykh ibn uthaymeen rahimallaah is recognize for his strength in the principles of fiqh, and the arabic language. But shaykh ibn uthaymeen as well as other scholars of our era have also authenticated and graded hadeeths. And there have been many instances where the scholars of islam differed on the gradind of hadeeths. Shaykh albani's title as the muhaddith of our era doesnt necessitate that he is correct in every hadeeth he grades and so should always be given preference over another alim's grading of the same hadeeth. There have been instances where he would mention a hadeeth in one of his books as saheeh, and then removing it later after discovering that it had a defect. May Allaah have mercy on him. This is from their taqwa and strong adherence in finding the truth. Sahih Bukhari is the next most authentic book after the quran and this is the consensus of the people of knowledge. This is because of al-bukhari's conditions and approach in grading the hadeeths. Al-bukhari also has a book titled 'adabul mufrad' and not every hadeeth in that book is saheeh, you will even find ones that are extremely weak. The difference between the two is that sahih bukhari is a compilation of hadeeths after al-bukhari graded them authentic. if it wasnt authentic he did not includ it in his saheeh. FYI, Imaam bukhaari was not an arab, hopefully this will be an encouragement to learn the arabic language and benefit from sciences of islam. for a introductory study to hadeeth terminologies http://www.fatwa-online.com/downloads/dow007/index.htm for arabic speakers: explanations of the poem al-bayqooniyyah http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=2437

By the Grace of Allaah we have started the month of Dhul-Hijjah (the month of Hajj or Pilgrimage), in which Allaah has marked out, for both the pilgrims and the non-pilgrims, some very blessed days. So we shall mention here some of the virtues and rewardful acts that are connected to these blessed days. DOING GOOD DEEDS IN GENERAL: The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah the Mighty and Majestic - most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.†[1] Imaam Ibnul-Qayyim (d.751H) - rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “There ore no days during which good deeds are more beloved to Allaah than these (ten) days.†He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.†And it is these ten days that Allaah has taken an oath by in His Book, by His saying, “By the Dawn and by the Ten Nights.†[sooratul-Fajr 89:1-2] This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days ...â€[2] The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.â€[3] FASTING THE DAY OF ’ARAFAH: The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.†[4] Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.†[5] Imaam at-Tirmidhee (d.275H) - rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.†[6] SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE FOLLOWING THREE DAYS: The tenth day of Dhul-Hiijah is known as the day of an-Nahr (slaughtering), since it marks the ending of the major rites of Hajj (Pilgrimage), and commemorates the bounty and mercy of Allaah - the Most High - in that He gave His beloved Prophet Ibraaheem - ’alayhis-salaam - a ram to sacrifice in place of his firstborn son Ismaa’eel - ’alayhis-salaam. And out of the ten best days of the year, it is the day of an-Nahr which is the most excellent day of the year with Allaah. Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah – said, “The most excellent day of the week is the day of Friday, by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. And some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Minaa).†[7]†[8] The Prophet (sallallaahu ’alayhi wa sallam) said, “The greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).†[9] The day of an-Nahr is also known as ’Eedul-Adhaa (the Festivity of Sacrifice) and is one of the two major festivals that Allaah has granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet (sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of al-Madeenah had - since the times of jaahiliyyah (Pre-lslaamic Ignorance) - two days which they marked out for play and amusement. So the Prophet (sallallaahu ’alayhi wa sallam) said, ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of al-Adhaa (sacrificing) and the day of al-Fitr (ending the Fast).†[10] The Prophet (sallallaahu ’alayhi wa sallam) also said, “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.†[11] ’Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem - ’alayis-salaam. And this sacrifice is an obligation upon all those who have the means to do so - according to the most correct opinion of the Scholars. [12] The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) Prayer.†[13] And his (sallallaahu ’alayhi wa sallam) saying, “Whosoever sacrificed before the Prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.†[14] So this order refers to those who have the ability to do so - and Allaah knows best. As regards those who intends to sacrifice - normally the head of the household - then they are prohibited from cutting their hair or nails, starting from the first day of Dhul-Hijjah up until after the sacrifice. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days start, and one of you intends to sacrifice, then let him not cut his hair or his nails.†[15] GLORIFYING ALLAAH WITH THE TAKBEER: From the day of ’Arafah (the 9th of Dhul-Hijjah), up until the ’Asr Prayer on the thirteen day, are days in which the takbeeraat (saying Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) - rahimahullaah – said, “The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His - the Mighty and Majestic - Name.†[16] Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah – said, “All praise be to Allaah. The most correct saying concerning the takbeer - that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imaams were upon - is to begin making the takbeer from Fajr (dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.†[17] Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu) used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah, up until after the ’Asr Prayer on the last day of at-Tashreeq.†[18] As regards the actual wording of the takbeeraat, then nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa sallam). However, certain wordings have been authentically related from a group of Companions. From them: Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is great, Allaah is great. None has the right to be worshipped except Him. And Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar, Allaahu akbar wa lillaahil-hamd.]†[19] Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great, Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd. Allaahu akbar wa ajalla. Allaahu akbar ’alaa maa hadaanaa.]†[20] Unfortunately, many Muslims have neglected the takbeer established from our Salaf (Pious Predecessors) and have instead resorted to additions which have no basis at all. Al-Haafidh Ibn Hajr (d.856H) - rahimahullaah – said, “Indeed, additions have been invented upon this day, which have no basis at all.†[21] And may Allaah have mercy upon the one who said, “Every good is in following the Salaf; And every evil is in the innovations of the late-comers.†And all praise is for Allaah, Lord of the worlds. And may Allaah extol and send the choicest blessings of peace upon our Leader, Muhammad, and upon his Family, his Companions, and all those who follow them. http://www.troid.org/articles/ibaadah/hajjandumrah/dhulhijjah.htm

e-book: The night prayer in Ramadan, by shaykh al-banny rahimallah. arabic text and english translation both available.

Performance of the Night Prayer Author: Imaam al-Albaani Source: Qiyaam Ramadaan (pgs. 28-30) (trans. Masjid Ahl ul-Quran was-Sunnah Association, NY, USA) Article ID : IBD090009 [4125] -------------------------------------------------------------------------------- I spoke in detail about this subject in my book Salaat-ut-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him: The First Manner: consists of thirteen rak’aat, which is commenced with two short rak’aat. According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously. Then one prays two very long rak’aat (after that). Then two more rak’aat are prayed, and then another two rak’aat are prayed. Then two more rak’aat are prayed and another set of two rak’aat are prayed. Then witr is made with one rak’ah. The Second Manner: consists of thirteen rak’aat. There are eight rak’aat within them, in which one makes tasleem after every two rak’aat. Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah. The Third Manner: consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah. The Fourth Manner: consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four. The he prays another four in a similar manner and ends it with three rak’aat (for witr). Would the Prophet (sallallaahu alayhi wasallam) remain in the sitting position after eveyr two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat? We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)! The Fifth Manner: consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah. While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (sallallaahu alayhi wasallam) and then stands up again without making the tasleem. Then he makes witr with one rak’ah and when finished, he makes the tasleem. This consists of nine rak’aat. Then he prays two rak’aat after that while in the sitting position. The Sixth Manner: One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (sallallaahu alayhi wasallam) and then stands again without making the tasleem. Then he makes witr with three rak’aat and when finished, he makes the tasleem, etc. (the rest is the same as the previous manner) These are the manners in which it is reported that the Prophet (sallallaahu alayhi wasallam) performed the Night Prayer. It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (sallallaahu alayhi wasallam): “So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.†So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner. And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred. As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (sallallaahu alayhi wasallam) used to do this. The asl (foundation) is that it is permissible, but since the Prophet (sallallaahu alayhi wasallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.†[1] So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer. This can be done in two ways: 1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred. 2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), and Allaah knows best.

http://www.troid.org/articles/ibaadah/siyaam/ http://www.fatwaislam.com/fis/index.cfm?scn=sc&sc=10&c=2 http://www.therighteouspath.com/ibaadah/ramadaan_issues_specific_to_women.pdf http://www.al-ibaanah.com/sect.php?SectID=7 http://salafipublications.com/sps/sp.cfm?secID=IBD&subsecID=IBD09&loadpage=displaysubsection.cfm http://www.masjiduthaymeen.org/posts/category/worship-ibaadah/fasting-sawm/

Ramadan, the month of taqwa. may Allaah increase us in Taqwa and eemaan this ramadan. ameen. i want to remind everyone who has not yet made up those fasts from last ramadan to do so before the arrival of this one inshallah. here are some articles on ramadan, i hope you benefit: http://www.bakkah.net/articles/ramadan.htm many relevant questions are answered here: http://www.fatwa-online.com/ keep me in you duah's

EDIT: DIDN'T SEE PUCCA'S POST ABOVE, SORRY FOR THE REPEAT. I found this these two reglious verdicts regarding this issue, hope it answers your questions. (refer to www.fatwaonline.com Ruling concerning birth control Question: What is the ruling concerning birth control? Response: This is a contemporary issue and many people ask about it. In the previous session of the Council of the Senior Scholars [of Saudi Arabia], there was a study of this issue. They issued a verdict according to their opinion on this issue. In sum, they concluded that it is not allowed to take birth control pills. Allaah has sanctioned the means that lead to procreation and a larger Muslim nation. The Prophet (sal-Allaahu `alayhe wa sallam) said: ((Marry the child-bearing, loving woman for I shall outnumber the peoples by you on the Day of Resurrection)). Another narration states at the end: (([outnumber] the prophets on the Day of Resurrection)). The Muslim Nation is in need of being increased in numbers so that it may worship Allaah, strive in His way, and defend the Muslims, by the will of Allaah, from the plots of their enemies. It is a must to avoid such things [as birth control] and not to use them except in the cases of dire necessity. If there is a necessity, there is no harm. [This would be] for example, if the woman has some illness in her uterus or so forth that would harm her if she were to become pregnant. Then she may use such pills to the extent of her need. This is also the case if she already has many children and it would become a hardship on her to have another one soon, then she may use the birth control pills for a specific amount of time, such as one year or two years, which is the amount of time designated for breast feeding, until she reaches the stage where she would be able to raise the child properly. But if the women is taking them just so she will be free of responsibility or to be able to work or to live a comfortable life and other similar reasons why women take such pills these days, [it should be understood that] for these reasons it is not allowed to take birth control pills. Shaykh Ibn Baaz Fataawa al-Mar.ah Regarding coitus interrupts One can only practice coitus interruptus with the permission of the wife Question: When is it allowed for a woman to use birth control pills? Is there a clear text or opinion of the jurists on birth control? Is it allowed for a Muslim to practice coitus interruptus for no reason? Response: Muslims must increase their numbers to the best of their ability. This is the command that the Prophet (sal-Allaahu `alayhe wa sallam) gave to the Muslims when he said: ((Marry the child-bearing, loving woman for I shall outnumber the peoples by you)). Having more children means the Muslim nation will be larger. This is an honor for the Muslim Nation. Allaah stated while talking about His blessings on the Tribes of Israel: {We made you more numerous in man-power}, [soorah al-lsraa., Aayah 6]. And Shuayb said to his people: ((And remember when you were but few and He multiplied you)), [soorah al-A’raaf, Aayah 86]. No one can deny that the larger the Nation, the greater its hone and strength. This is the opposite of those who falsely and wrongfully claim that large population is a cause for poverty and hunger. If the Nation becomes larger, relies upon Allaah and believes in the promise Allaah has made in the verse: {And no moving (living) creature is there on earth but its provision is due from Allaah}, [soorah Hood, Aayah 6]. Allaah will make their affairs easy for them and enrich them from His bounty. Based on that comes the answer to the question. A woman should not use birth control unless two conditions are met: The first condition is that she is in need of such a practice. For example, she may be ill and cannot sustain bearing a child every year, her body might be weak or other causes that may make it difficult for her to be pregnant every year. The second condition is that the husband gives his permission for the practice. This is because it is the right of the husband to have children. Furthermore, they must consult with a doctor concerning those pills. They have to see if taking them or not taking them could be hazardous to her health. If these two conditions are met, there is no harm in her using those pills. But such procedures as pills or other forms must not be of a permanent nature. That is, one cannot use a form of birth control that is of a permanent nature as that will cut off the possibility of procreation. As for the second part of the question, the answer is that, in reality, birth control is something that is not possible. This is because pregnancy and non-pregnancy are both in the hand of Allaah. If humans try to limit their children to a specific number, it is possible that all of them may die in one year due to some cause and they will be left with no children at all. Birth control is something that is not considered acceptable by the Sharee'ah. However, temporary limitation of pregnancy due to necessity, as was mentioned above, is permissible. As for coitus interruptus that is done for no sanctioning cause, according to the correct opinion among the scholars, it is permissible. This is based on the hadeeth of Jaabir who said: "We used to perform coitus interruptus during the time that the Qur.aan was being revealed", ...that is, during the lifetime of the Prophet Muhammad (sal-Allaahu `alayhe wa sallam). If that act were forbidden, Allaah would have forbidden them from it. However, the scholars say that coitus interruptus must not be done with a free [non-slave] wife except with her permission. This is because she also has the right to have children. It also reduces her sexual pleasure. The pleasure of the woman is not complete until after the male ejaculation. Therefore, for these two causes just mentioned, it is not allowed to perform coitus interruptus with one's free wife except with her consent. Shaykh Ibn 'Uthaymeen Fataawa al-Mar.ah

The correct way to do it, is read the aqa'id of both sides, and history. OG please fear Allaah. whose aqeedah do we read? your scholars wrote books and their aqeedah has been outlined. we have the quran, and the aqeedah is outlined there too, and it contradicts what your scholars wrote in their books. we know the history of shia, its a sect that was established well after the death of last messenger to be sent to mandkind. you said you do not take everything in shia books. sometimes you tell us read the shia books if we want truth and sometimes you say 'wait i will tell you what i believe'. sister either you do not know why you are shia and you're simply blind following. or there is something preventing you from openly denying shism. please og girl, fear Allaah and follow His revelation. do you really think shism is the religion Allaah revealed upon Muhammad and that it is the religion Allaah is pleased with?

assalaamu 'alaykum sister who was the book written by or who gave that particular fatwah. is it called rulings pertaining to muslim women? i'm guessing the book is written by either shaykh saalih al fawzan al fawzan , or The Permanent Committee for Islaamic Research and Fataawa . if that's the case then you have your questioned answered by senior scholars inshallah. (i added the bio of the scholars for your own benefit) i don't know about rules being bent for a particular race. besides people describe other races apart from arabs as being hairy as well. and Allaah knows best.

we use our intellect as a guide to understand but not to explain. i should of said "reasoning with the intellect and common sense shouldnt be used as proof" the thing is our intellect is limited to our knowledge, experiences and surroundings etc. just like ali radiyallahu an said. i myself used to wipe under my khuff, it made perfect sense to do so, then i learnt the hadith. this is why you would find many people with different understandings of the texts. so how do we avoid this? by returning to the understanding of the companions and the 2 generations that followed them. since they had the purest understanding of the deen. and really the religion has not left anything out or unanswered, every single issue revelant to all ages and eras has been addressed. and i'm sure an issue as great as this one (the situation of muslims' in uk) has been answered or an example can be found for it in the sunnah. but i doubt the first option would be remove the hijab to be safe in an hostile environment. besides it brings you back to square one: put it back on to avoid molestation. in the earlier years of revelation, the companions were being brutally tortued, murdered etc. so they migrated. some went to abbisinia, which was a kafir country, inorder to be safe. and some remained in makkah and hid their faith, and ended up fighting in the battles against the muslims. i really don't think the situation in the uk is as bad as this. but the point is, the reasoning that was used to conclude that 'the quran justified the abandoning of the hijab', is exactly just that 'reasoning in the 21 century'. 'the hijab was ordered so that they would not be recognized and consequently attacked," so we reason, therefore if it leads to being recognized and attacked, it should not be worn. (again back to square one, no hijab=harrassed) this is like saying, fasting in ramadan was perscribed so that we obtain taqwa. so we reason that if you can't obtain taqwa then one shouldn't fast. i know the situations in my comparison are different but the reasoning used to reach the fatwa is similar. wallaahu ta'alaa 'alam

quote: Honest to God I don't know what the fuss is about. These are the kinds of questions(e.g: what if u're in a desert and u only have pork to eat?) that I got out of the way as a child, the answers to which were based on common sense. in islam nothing is based on common sense and reasoning with the intellect as a source of proof. we have two sources of revelation. the quran and the sunnah. they tell us what to do. 'if you're stuck in a desert and there is only pork to eat' what do we do? the quran answered that. if you're in a desert and there is no water what do you do? the sunnah answered that. an excellent example is the hadeeth of ali about wiping over the khuffs (footwear that pass the ankles). he said in the hadeeth, 'if the religion was based on the intellect we would wipe under the khuff, but i saw the messenger wiping over the khuff.' you're right scholars are not there to baby sit, but we take knowledge from them, and we learn the halal and haram from them, and the detailed matters of the religion that we cannot answer at our level. so we hope for guidance from them.

barakallaahu feeki hibo for reminding us of this sunnah but the act of spitting and blowing into the hands and wiping all over the body after reading the three sourahs is only for before bedtime i believe. but reading the three sourah 3 times each before sunrise and sunset is a prescribed sunnah. i've heard in some q n a's where a scholar was asked regarding similar situations as yours and even worse. somethings that can cause these types of things are 1. ayn- the evil eye, perhaps someone is envious of you, or the ayn can occur unintentionally from even your ownself 2. shaytaan, jinn 3. magic the advices that were given were 1. recite much quran 2. make a lot of dhikr, remember Allaah in abundance, subhannallaah, alhamdullillaah, laa illaah illallaah, allahu akbar etc. seek refuge from the evil eye by asking Allaah directly. if you can get your hands on the small du'ah books that are sold in almost every bookstore, then there are a number of evening and morning du'ahs that help fight off such things by the will of Allaah. and turn to Allaah in all cases making your worship sincerly and purely for him. as for the 'eye' that you find hung on people's walls believing that it protects them from the 'ayn' then this has no basis in the deen. nor do carrying amulets and objects with ayaat's written on it. may Allaah rectify your affairs and grant you good health. ameen.

....PART 2 (I'm having problems accessing pt.3, sorry) Loving and Hating for the Right Reasons From the noteworthy sayings of Imaam Ahmad about the scholars of Ahlus-Sunnah is his statement, "Love the people of the Sunnah according to the degree that they are upon the Sunnah." This means that your love should be based on the Sunnah, that you do not love for petty reasons, nor for some worldly reasons. Real love is for those who are upon the Sunnah. It could be that a person of the Sunnah, a person of the correct 'aqeedah, does some evil things. However, due to his correct 'aqeedah, his clarity, and his submission to Allaah's Book and the Sunnah of His Messenger (sallallaahu 'alayhe wa sallam), you find that he is a person whose heart is free of innovation and doubts. He said, "Love the people of the Sunnah according to the degree that they are upon the Sunnah." What is understood from this also is that a man hates the people of innovation according to the degree of their innovations. This means that if they perform some acts of worship, or they are known for their distance from worldly things, or they have conveyed some important knowledge, then they are not to be hated for these things. Rather they are to be hated because they have gone against the Sunnah of our beloved one, Muhammad (sallallaahu 'alayhe wa sallam). Similarly, Aboo Ad-Dardaa', may Allaah have Mercy on him and be pleased with him, used to say, "O how great is fasting!" mocking them, "Rather how great are the people who sleep deeply at night and do not fast in the daytime! How could you be so unfair about the fool and how he stays up at night and how he fasts in the daytime?! For verily an atom's weight of righteousness along with taqwaa and conviction is greater than a mountain's weight of worship performed by conceited people!" The scholars have said, explaining these words of Aboo Ad-Dardaa', that he was encouraging the people to love the one who sleeps all night without praying, as well as the one who does not fast any optional days. Why? They said that this kind of person, upon the Sunnah with conviction, his affair is good. He said, "An atom's weight of righteousness along with taqwaa and conviction is greater than a mountain's weight of worship performed by conceited people!" If a person is upon the Sunnah with conviction, then verily Allaah, the Mighty and Exalted, will bless his small efforts. A person may perform a lot of worship, be he is haughty and self-righteous about his worship, his lengthy recitation, or his many days of fasting. He looks at the people as if they are nothing. He does not even realize the effects of his behavior, nor does he know how his actions will be at the time of his death. The Prophet (sallallaahu 'alayhe wa sallam) said: "Verily a man may perform the deeds of the people of Paradise until there remains only a handspan's distance between him and it, and then what is written for him overtakes him, and he performs the deeds of the people of the Hellfire, and thus enters it." "And verily a man may perform the deeds of the people of the Hellfire until there remains only a handspan's distance between him and it, and then what is written for him overtakes him, and he performs the deeds of the people of Paradise, and thus enters it." [7] Because of this hadeeth, many of the Salaf used to cry upon thinking about the book that contains what is written for them, saying, "My heart in suspended, what has preceded me? (What is written for me?)" Others, when they used to think about their final actions as mentioned in this hadeeth, that what is written for him will overtake him, they would say, reflecting over these final deeds, "Our hearts are suspended according to our final actions, what will we be taken upon?" Therefore, when a person worships, he must worship with fear, fearing that perhaps Allaah will not accept that deed from him. Some of the Salaf said about this, "I only wish that I could offer two rak'ahs that I know would be accepted." Why? That is because Allaah, the Mighty and Exalted, says [8]: ( Verily it is only the deeds of the people of taqwaa that Allaah accepts ) We see here that Imaam Ahmad was establishing the relationship between every Muslim and Ahlus-Sunnah, between every Muslim and those of the correct beliefs in tawheed, those who do not contradict the Sunnah with their intellects, nor do they contradict the Sunnah with their desires. If something from the speech of the Prophet (sallallaahu 'alayhe wa sallam) reaches you, that which gives details to the Qur'aan, or if something reaches you from the actions of the Companions (may Allaah be pleased with them) or their speech, then it is the truth. The scholars are those who sufficed themselves with the reports of the Companions, acted by their way, and lived according to their guidance. Whoever takes from other than this is on the brink of destruction. Identifying Innovation and Staying Away From it From Imaam Ahmad's other noteworthy sayings, may Allaah have Mercy on him, is his statement, "I do not know any people more in need of learning hadeeth than the people in our time." They asked him, "And why is that?" He replied, "Innovation has spread, so whoever does not have the Sunnah, or the narrations, then he will fall into innovation." Why would a person ignorant of the narrations of the Sunnah fall into innovation? Because innovation is something beloved to a person's soul, since the person only does it trying to get close to Allaah, the Mighty and Exalted. An example of this is what is reported about Ibn Mas'ood (may Allaah be pleased with him). He went to a gathering where one of those present would say to the rest, "Glorify Allaah 100 times," and they would say, "Subhaanallaah," 100 times. He would say, "Praise Allaah 100 times," and they would say, "Al-hamdu lillaah," 100 times. Then he would say, "Declare Allaah's Greatness 100 times," and they would say, "Allaahu akbar," 100 times, all of this with stones in front of them to keep count with. So Ibn Mas'ood (may Allaah be pleased with him) came to them when he was informed of this. He rebuked them, saying, "Verily you people are either more rightly guided than the Companions of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), or you are upon a branch of misguidance! These are the dishes of the Messenger of Allaah (sallallaahu 'alayhe wa sallam) that are not yet even broken, and his wives have not yet even passed away…" This shows that this event occurred shortly after the death of the Prophet (sallallaahu 'alayhe wa sallam). They said to him, and they were good people, "O Abaa 'Abdir-Rahmaan! We only intended good!" They declared that they did not intend except good, to glorify Allaah, to praise Him, and to declare His Greatness. And you all know the hadeeth teaching us to do this every day. They said, "O Abaa 'Abdir-Rahmaan! We only intended good!" Ibn Mas'ood said, "How many have intended good, but never accomplish it?" He meant that a person must hold to the Sunnah in his affairs, as innovation is built upon the idea of intending good, just as those people said, "We only intended good!" People intend good in every type of innovation that you see, like innovations in our belief for example, like denying some of Allaah's Names and Attributes. You find them saying, "We were denying such and such an attribute to establish tawheed." They were only intending good. They negated an Attribute that Allaah, the Mighty and Exalted, is worthy of, something that is part of His Perfection, while they say, "We only intended good!" They only intended to exalt Allaah [9]. The Mu'tazilah considered the negation of Allaah's Attributes to be from tahweed. Others named their negation of Allaah's Attributes "ta'weel" and explained them as something else. What did they intend by this? They intended to exalt Allaah, the Mighty and Exalted. However, the statement of 'Abdullaah ibn Mas'ood applies, "How many have intended good, but never accomplish it?" Certainly this is an important principle. How can a man be saved from this? How can someone be saved from worshipping with innovation, or admiring the innovative worship of others, or approving of their novelties in worship? These acts can seem outwardly good, they can seem to be ways to get close to Allaah. Perhaps they are acts of humility, the person may even be crying. How can he be saved from this confusion? He must have knowledge of the Sunnah, the narrations, and the statements of the people of knowledge. One of Imaam Ahmad's companions used to sit with Al-Haarith Al-Muhaasibee [10] frequently. Imaam Ahmad's companion said to him, "Al-Haarith is saying this and that, and he has humility in his worship, and he has great acts of worship…" Ahmad said, "When does he visit you?" He replied, "He visits me after Maghrib." Imaam Ahmad said, "Then I will also come, but allow me to sit in a place where I can hear his talk but I do not see him nor does he see me. I want to hear his talk while he does not see me." So Imaam Ahmad went and hid himself. After praying Maghrib, they sat down and their host brought food. Then they prayed 'Eshaa', returned to the house, and sat down again. They sat for a long time and Al-Haarith did not speak. Rather he sat in humility, in a way that fear, humbleness, and humility could be felt from him. One of Al-Haarith's companions asked him something, and then he began to talk, using good manners and softening their hearts. He continued talking as some of his companions reached states of humility, and others began to weep. The companion of Imaam Ahmad said, "Then I went to see Imaam Ahmad, and I found him crying. So I said, 'O Abaa 'Abdilllaah! What about this talk that you heard?' He replied, 'I have not heard any speech finer than this! However, do not sit with him!'" He said, "I have not heard any speech finer than this! However, do not sit with him!" Why? Because this kind of speech had not been in accordance with the guidance of the people of the Sunnah who preceded them. He was coming with a new manner of speech and a new manner of humility that had not been known to the scholars, a new style that the people before them had not known. So due to this, Imaam Ahmad was afraid that, with these new things, if they would have continued sitting with them, they would have strayed toward some innovation. Imaam Ahmad prohibited the people from befriending Al-Haarith and from sitting with him, due to what reached him about some of his other erroneous statements. He said, "I have not heard any speech finer than this," referring to the talk that affected the people's hearts, "However, do not sit with him!" He said that because Al-Haarith's style of presenting knowledge was not the way of the people of knowledge. Let us return to what Imaam Ahmad said about that era, "I do not know any people in more need of learning hadeeth than the people of our time." They asked him, "Why is that?" He replied, "Innovation has spread, so whoever does not have the Sunnah, or the narrations, will fall into innovation." With regard to our current condition, this is something that everyone should take note of. Because, in our times, everyone loves the Religion, everyone wants to be religious and obedient, everyone wants to have humility in their hearts. But all of this must be done according to the Sunnah, since any act of worship that is not in accordance to the Sunnah is rejected. Allaah, the Mighty and Exalted, says [11]: ( He is the One who created life and death in order to test you, which of you are best in deeds ) Al-Fudhayl ibn 'Iyyaadh said, explaining this verse, "The best deeds are the most sincere and correct ones." It was said, "We all know about sincerity, but what is the meaning of correctness?" He replied, "That it is in accordance with the Sunnah of the Prophet (sallallaahu 'alayhe wa sallam)." This is the meaning of the hadeeth of the Prophet (sallallaahu 'alayhe wa sallam): "Whoever performs an action that is not in accordance with our affair shall have it rejected." Imaam Muslim collected this hadeeth in his Saheeh. Therefore the affairs is not simply about someone softening the people's hearts, benefiting the people, or reminding the people of the Prophet (sallallaahu 'alayhe wa sallam). "This is a fine thing, it is nothing but good," the people may say. It is sufficient to reject it that it is not in accordance with the Sunnah. Why is that? Because the Prophet (sallallaahu 'alayhe wa sallam), the one we take as our example, said, "Whoever performs an action that is not in accordance with our affair shall have it rejected." There are some actions that were invented after the time of the Prophet (sallallaahu 'alayhe wa sallam), and they are considered innovations, novelties, and misguidance. There are other actions that were introduced after the time of the Prophet (sallallaahu 'alayhe wa sallam), however the scholars do not count them among the blameworthy innovations. So what is the criterion that separates the two cases? How can a person distinguish between what is considered innovation and what is not? The distinguishing factor is this: Do you see a precedence for it in the time of the Prophet (sallallaahu 'alayhe wa sallam), or an incentive for it in the Sunnah? If there was an incentive for it in the time of the Prophet (sallallaahu 'alayhe wa sallam) and he did not do it, then that action is not legislated. Allaah has said [12]: ( Today I have perfected for you your Religion… ) Imaam Maalik said, "Whoever believes that there is a good innovation in the Religion, then he has accused Muhammad (sallallaahu 'alayhe wa sallam) of betraying the trust of the message." And the refuge is only with Allaah. Therefore, as long as there was an incentive to do the action in the time of the Prophet (sallallaahu 'alayhe wa sallam), and in the time of the Companions, then this proves that performing the action is an innovation. Why is that? Because the incentive was present in his time, in ours, and in the times between. So this action, if it was something legislated, then it would have been legislated in the time of the Prophethood. So since it was not legislated in the time of the Prophethood, this shows it is a misguided innovation. As for the second category (of things introduced into the Religion), they are those actions that did not have an incentive for them in the time of the Prophet (sallallaahu 'alayhe wa sallam), there was nothing warranting these actions. Let us look at some examples of both the first and second categories. To mentions something well known, the first category would include the various innovative parties and gatherings, like celebrating the night of Al-Israa' and Al-Mi'raaj, the night of Al-Badr, or the birthday of the Prophet (sallallaahu 'alayhe wa sallam), and this is the most serious of them. What is the goal behind all of these celebrations? The intention behind them is to instill a love for the Prophet (sallallaahu 'alayhe wa sallam) in the souls of the people, and to let people hear the history of the Messenger (sallallaahu 'alayhe wa sallam), so that they will love him. These intentions are all good. But weren't these incentives present in the time of the Prophet (sallallaahu 'alayhe wa sallam)? The people in the time of the Companions and the Prophet (sallallaahu 'alayhe wa sallam), all the Companions, all the Bedouins, all the people around Al-Madeenah, weren't they all in need of reflecting? Didn't they all need to love Al-Mustafaa (sallallaahu 'alayhe wa sallam)? They were in need of that. Then why was that action not done? No doubt, abandoning certain actions is from the Religion. Just as receiving an order and obeying it is from the Religion, to avoid doing something that had an incentive in the time of the Prophet (sallallaahu 'alayhe wa sallam) is also from the Religion. Otherwise, there would exist some things in our Religion that get us closer to Allaah, the Mighty and Exalted, that our Prophet (sallallaahu 'alayhe wa sallam) did not convey to us. The second category includes actions that have incentives that came after the time of the Prophet (sallallaahu 'alayhe wa sallam), and there was no incentive to perform that action in the time of the Prophet (sallallaahu 'alayhe wa sallam), or something preventing it from being done. An example of this is the compilation of the Qur'aan into one book. Another example is Taraaweeh Prayer. The Prophet (sallallaahu 'alayhe wa sallam) prayed with them some nights, and then left it off, fearing that it may be taken as an obligation by the people. So when he passed away (sallallaahu 'alayhe wa sallam) and the time of 'Umar came (may Allaah be pleased with him), there was no longer anything preventing them from the action. As for the compilation of the Qur'aan into one book, the Qur'aan was still coming down in the time of the Prophet (sallallaahu 'alayhe wa sallam). So if it had been compiled into one book during his lifetime, then every time a new verse was revealed, they would have had to add it into the sides or bottoms of the pages, thus the mus-haf would be in disarray. Or they would have had to rewrite the mus-haf every time Allaah revealed a verse, as Allaah orders the affairs however he likes, they would have had to keep rewriting the mus-haf. For this reason, Aboo Bakr (may Allaah be pleased with him), began the compilation of the Qur'aan into one book after the death of the Prophet (sallallaahu 'alayhe wa sallam). Therefore, what a great piece of advice Imaam Ahmad (may Allaah be pleased with him) left for us! From his advice about sticking to the Sunnah, he said, "I do not know any people more in need of learning hadeeth than the people of our time." When they asked him why, he said, "Because innovation has spread." So if that was just about innovation in teaching styles and manners, then what about those that are related to affairs of belief? For example, what about issues of leadership, issues of enjoining the good and forbidding the evil, issues of obeying the rulers and not opposing the leaders, and the likes? Many people have contradicted the Sunnah in these affairs and followed their opinions. So for this reason, what a great need we are in for the Sunnah! Reflect over what Imaam Ahmad said in the end of this statement, "So whoever does not have the narrations will fall into innovation." So whoever holds to the Sunnah and submits to the narrations, then Allaah, the Mighty and Exalted, will protect him from the newly invented matters by His Bounty and Generosity. Praying at Night One of Imaam Ahmad's students, 'Abdus-Samad ibn Sulaymaan, said something that I mentioned earlier in this lecture, "I stayed with Ahmad ibn Hambal. He left for me a container of water. In the morning he found that I had not used it. He said, 'A companion of the narrations, and he has no activity in the night?!' I told him, 'I am a traveler.' He replied, 'Even as a traveler!'" This is an outstanding lesson from Imaam Ahmad! The student of knowledge must keep himself upon some rites of worship, he must have an eagerness to get close to Allaah, the Mighty and Majestic. How will he memorize the Sunnah? How will he gain knowledge? How will he learn? How will he gain understanding? How will he comprehend the meanings of the Qur'aan? How will he understand its explanation? How will he memorize the Qur'aan when he does not keep himself firm upon acts of worship and obedience? He must dedicate himself specifically to praying at night, with whatever is easy for him. Allaah says [13]: ( Stand the night except for a little ) Then, Allaah the Exalted says in the last part of the same chapter [14]: ( Then recite from the Qur'aan what is easy ) This means that you stand for a time that is easy on you, even if it is only three rak'ahs. Stand for whatever is easy for you. It can not be that the norm for the student of knowledge is that he does not pray tahajjud at night, that he does not dedicate himself to some worship. The righteous man, the one who seeks to correct himself, must have a special concern for this great act of worship, standing in the night. Praying at night is one thing. These days we need to talk about something even more serious. We have to talk about offering the Fajr Prayer in congregation! If the people of the past were advised to take care of their prayers at night, then where are we in these times when many of the people who ascribe to righteousness can not even master praying the Fajr Prayer in congregation! Then how will our affair be, and what should we be talking about? No doubt the affair is not easy, so let every one of us inspect our own selves. Let us repent sincerely, without delay, from every sin. If we have been negligent of our duties, then repentance is obligatory. If we have been negligent of recommended things, then a person renews his commitment to seek Allaah's great Bounties. Allaah the Exalted has described the people of taqwaa in Soorah Ath-Thaariyaat [15]: ( Verily the pious will be in gardens and springs, receiving what Allaah has given them, verily they used to do good works before that, they used to sleep little at night, and they used to seek forgiveness in the morning ) Al-Hasan Al-Basree (may Allaah have Mercy on him) spoke about these two verses ( They used to sleep little at night, And they used to seek forgiveness in the morning ), with some very remarkable comments. He said, "They stood the night praying, and when the early morning came they sought forgiveness, fearing that their prayers would not be accepted from them." These are the kinds of statements that come from those who have live hearts. We may have no part in the affair except to convey the narration, as the ones who we narrate to may be more receptive and understanding of them than the narrator. This article was taken from BAKKAHnet (www.bakkah.net) FOOTNOTES (Abul-'Abbaas) [7] from the hadeeth of Ibn Mas'ood (may Allaah be pleased with him), collected by Al-Bukhaaree (6/303 of Fat-hul-Baaree) and Muslim (#2643). [8] the meaning of Soorah Al-Maa'idah (5):27 [9] Based on their mistaken assumption that to say that Allaah has Attributes like speech, hearing, a hand, a foot, etc., this implies that He must be like His Creation. So based on this, they reject these Attributes, intending to glorify Allaah and clear Him from being like His Creation. Of course the correct position is to affirm the Attributes of Allaah that are mentioned in the Book and the Sunnah, they are truly His Attributes, they befit His Majesty, and they are not like the attributes of His Creation. [10] Al-Muhaasibee was a soofee ascetic from Baghdaad. Even though he was firm in some issues that were in accordance with the way of the Salaf, like how he made takfeer of his own father because he withheld from saying that the Qur'aan is not a created thing, the scholars still warned against him and his books. Aboo Zur'ah Ar-Raazee said, "Be warned about these books! They are books of innovation and misguidance!" Refer to Sayru A'laam An-Nubalaa' (12/110-112). [11] the meaning of Soorah Al-Mulk (67):2 [12] the meaning of Soorah Al-Maa'idah (5):3 [13] the meaning of Soorah Al-Muzzammil (73):2 [14] the meaning of Soorah Al-Muzzammil (73):20 [15] the meaning of Soorah Ath-Thaariyaat (51):14-18

http://www.bakkah.net/articles/imam-ahmad.htm Benefits From the Life and Works of Imaam Ahmad Shaykh Saalih ibn 'Abdil-'Azeez Aalish-Shaykh Source: A recorded lecture entitled Min Ma'eenil-Imaam Ahmad, The praise is for Allaah, the One who keeps a group of scholars available during the times when there is no messenger, scholars who bring those who have strayed back to the Guidance, curing their blindness and bringing them back to life using Allaah's Book. For how many have they brought back to life from those killed by Iblees? And how many strayed and then were guided by the scholars? What great effects they have on the people! And how filthy are the effects of the people on them! They expel from the Religion of Allaah the perversions of the people of falsehood, the twisted explanations of the ignoramuses, and the plagiarism of those who have strayed, those who bear the flags of innovation and dispute over the Book of Allaah. I praise Allaah, the Mighty and Exalted, and I thank Him. I testify that there is no deity worthy of worship except Allaah, and that He is alone without any partners, and I further testify that Muhammad is His Servant and Messenger, His pure one, His chosen friend. May Allaah raise his rank and the rank of all his family members and Companions, and may He grant them an abundance of peace. To proceed: I ask Allaah, the Mighty and Exalted, that He grants me and all of you beneficial knowledge, righteous actions, and submissive hearts. O Allaah! Teach us what will benefit us, and benefit us by what you teach us, and increase us in knowledge, good deeds, guidance, and adherence to the Sunnah! Hear our call, as You are the Most Merciful One! Dear brothers, This lecture has been entitled From the Fountains of Imam Ahmad. What is intended from this title is that Imam Ahmad ibn Muhammad ibn Hanbal, the one born in the year 164, the one who passed away in the year 241, was described as being like water that flowed from a spring. Like the spring that a thirsty person goes to in order to quench his thirst, he was like the spring that those who have been overcome by sins go in order to cleanse their souls. So all kinds of people used to go to him to quench their thirsts, and they would all be able to fulfill their various needs by going to him. The people have agreed that Imam Ahmad was an Imam of guidance, the very head of the Imams of Ahlus-Sunnah wal-Jamaa'ah. They have also agreed that loving him and studying his history is an indication of someone's love for those who studied the Sunnah of the Prophet (sallallaahu 'alayhe wa sallam). The people of the past were tested regarding their love for Imam Ahmad. Whoever loved him was considered someone on the Sunnah; whoever spoke ill of him was someone of innovation and misguidance. This is not something strange, since the life story of Imam Ahmad, from his earliest years to the end of his life, is the history of a companion of the Sunnah, someone who followed the Sunnah devoutly. His is the history of an Imam, a scholar of Hadeeth and Fiqh, a person of knowledge who spent his days and nights in acts of obedience worshipping Allaah. Dedicating One's Youth to Worship Since his childhood, Imam Ahmad (may Allaah have Mercy on him) could be seen with signs of nusuk on him. Ma'roof Al-Karkhee (may Allaah have Mercy on him) said, "I saw Ahmad ibn Hanbal when he was a young boy, and he had signs of nusuk on him. I used to hear him making statements that were full of benefit." This statement describes how he was upon guidance even as a young boy. He used to be seen with signs of nusuk on him. What is meant by nusuk is worship and acts of obedience. The effects of worship and obedience are not only physical ones seen in the appearance and dress, but their effects are also found in one's speech, manners, in the acts of worship and obedience themselves, and in one's preference for the next life over this one. Imam Ahmad said about his own self, "I did not marry until after I reached 40 years of age." His companions said that this was because he used to be busy traveling to seek knowledge before that. He went to Makkah, and from there to San'aa'. There is a story about this trip: He set out with his companion, Yahyaa ibn Ma'een, for Hajj. He said to Yahyaa, "When I finish Hajj, verily I am going to Yemen to meet the scholar of Yemen, the scholar of Hadeeth, 'Abdur-Razzaaq ibn Hammaam As-San'aanee." As-San'aanee died in the year 210 after Hijrah. When they reached Makkah, they found that 'Abdur-Razzaaq was making Hajj that year as well. So Yahyaa knew who he was and met him. He saw him going around the Ka'bah, and since he knew him, he went and greeted him. Yahyaa said to 'Abdur-Razzaaq, and they knew each other, "This is Ahmad ibn Hanbal" So 'Abdur-Razzaaq became happy about this and said, "It has reached us that he is a person who has a lot of goodness." When they prayed their two rak'ahs after making tawaaf, Yahyaa said to Imam Ahmad, "Ahmad, our provisions for the journey to San'aa' have been used. And here is 'Abdur-Razzaaq, so let us stay with him so we can take some narrations from him." Ahmad said to Yahyaa ibn Ma'een, "My intention is still present, and I will not oppose it. So I will continue on to San'aa'." This shows the effects of his commitment to the hardships of seeking knowledge. A trip to San'aa' in that time was not made in cars or airplanes or the likes, rather it was only made with great hardships, the realities of which can not be described. Ma'roof said, "I saw Ahmad ibn Hanbal when he was a young boy and he had signs of nusuk on him." In reality, this is what we should see in our children, that they work hard to correct themselves in their youth, in their early years. Because at this, if they do not build upon this foundation with what is correct, with acts of worship and obedience, then it will be very difficulty after that, except for those whom Allaah, the Mighty and Exalted, excludes. Whoever holds to His Religion in his youth, firmness will return to him. Someone being devout or obedient is not just a claim or a verbal ascription to something, nor is it something seen only from the outside. Rather devoutness in the Religion entails one taking on serious rituals, he must worship, and he must be obedient. This leads us to the story when Imam Ahmad once hosted one of his students in Hadeeth, 'Abdus-Samad ibn Sulaymaan. When he was hosting him in his house, and it came time to sleep, he brought him some water to make wudhoo' from or for general use. Then he went to sleep. When the morning came, Imam Ahmad saw that all of the water was still there, so he asked about it. 'Abdus-Samad replied, "I did not use the water." Imam Ahmad said, "A student of the narrations who does not do anything at night?!" He meant, "All the way to the morning, you did not pray in the night?! You did not worship!? You did not even pray two rak'ahs?!" 'Abdus-Samad replied, "Verily I am a traveler." He said, "Even as a traveler!" Meaning, "Where is the witr? Where is the prayer?" So without a doubt, if this was important in that day and time for cultivating one's soul and getting set in the proper direction, then we are in more need of it today. This is the case especially with the youth who seek knowledge, or those holding tight to their guidance, or those who display the effects of prayer, or those who are keen in doing good deeds. One must keep his soul tied to some acts of worship. No doubt, one must keep his soul tied to some acts of obedience. If you force the soul to be obedient, it will become obedient. If you abandon it, then it will be a soul that gravitates toward wrongdoing. It has been related that the Prophet (sallallaahu 'alayhe wa sallam) said: "Whoever shows enduring patience, Allaah will make him firm upon patience. Whoever seeks knowledge, Allaah will teach him. Whoever hunts for good, he will be given it. Whoever expects evil, he will be made to fall into it." [1] Therefore, this description of Imam Ahmad proves that he had an upbringing based on obedience to Allaah and acts of worship, so much so that he used to force his soul to shun many worldly things and to take on great hardships. The result of this was that he established his soul firmly upon obedience to Allaah, the Mighty and Exalted. Speaking Only About Beneficial Matters Aboo Daawood Sulaymaan ibn Ash'ath, the author of Sunan Abee Daawood, was a student of Imam Ahmad who related many issues from him, issues that are published today. He said, describing the Imam, "I have not seen anyone like Imam Ahmad ibn Hanbal He never used to talk about the things that the people talk loosely about from the worldly affairs, but if some affair of knowledge was mentioned, he would talk." To repeat the quote, "I have not seen anyone like Imam Ahmad ibn Hanbal He never used to talk about the things that the people talk loosely about from the worldly affairs, but if some affair of knowledge was mentioned, he would talk." This attribute is certainly an attribute of the great Imams of the most pious people, those who sternly dedicate their lives to what benefit the people. The one who speaks about every affair does not have the noble silence of the people of knowledge, nor the silence of the people of righteousness. So therefore, a righteous person whose heart is attached to the Next Life should be known by his silence when he does not speak, and he should be known by his speech when he talks. His speech is only about good things, and he keeps silent of evil affairs, as Allaah, the Mighty and Exalted, says [2]: ( There is no good in most of their private gatherings, except for those who order the people to give charity or order other acts of kindness, or those who mend broken ties between people ) Imam Ahmad used to sit with his brothers occasionally, and sometimes with his companions and students. He would also mix with the common people as well. They would talk about a number of affairs. But Imam Ahmad would only speak if there was something beneficial to be said. The benefit could be his teaching the people or ordering them with righteousness. They said, "If some affair of knowledge was mentioned, he would talk." In reality, this concept has been put to the test. The heart is not able to contain too many things, too many conflicting things inside a person's character. So it is binding on the student of knowledge to dedicate himself wholeheartedly to knowledge, first and foremost. He must stay away from vain talk and wasting his time. If he contemplates something, then he contemplates over some issue related to knowledge. If he speaks, then he speaks about knowledge. This will cause his life to take the task of seeking knowledge head-on, and it will give him a strong desire to study. As a result of this, the student's speech will differ from the speech of other people. Why? That is because the student speaks the language of the people of knowledge. He lives with the Companions and their students. He lives with Maalik, Ash-Shaafi'ee, Ahmad, and Sufyaan. He lives with Al-Bukhaaree and the Imams like Ibn Khuzaymah and Shaykhul-Islam Ibn Taymiyyah. He lives with the Imams of Islaam. He speaks with their words as he discusses issues with them. He is immersed in their oceans of knowledge. Hearing everything that the people talk about, and then engaging in that talk with them, and then reading things from just anyone and passing it on, all of this has an effect on the heart of the Muslim in general, specifically it has a bigger effect on the heart of the student of knowledge. This means that a person must make a mental note to himself that he must not allow his heart to be receptive to every single thing. Rather he must define its course and clarify his methodology within himself, and then he takes that path. And the greatest methodology is that of the inheritors of the Prophet (sallallaahu 'alayhe wa sallam), those who he spoke about, saying: "Verily the prophets do not leave behind dirhams or deenaars, rather they leave behind knowledge. So whoever receives some of it, verily he has received an expansive treasure." [3] What a great accomplishment it is for a man to contemplate about his Religion, about knowledge, about that which brings him benefit! And when he speaks, he only speaks about an issue that will benefit him in his Religion, like ordering righteousness, commanding the people to give charity, teaching, learning, and the likes. Even in his everyday conversations, his desire for knowledge is evident. A man is raised in rank when he harnesses his eagerness for things. The soul is eager for many different things, so do not let it go to whatever it craves, force it to go after the things that Allaah, the Mighty and Exalted, has sought from you. Living in Fear of Allaah Al-Marwoodee was one of Imam Ahmad's companions and students, and he relayed many issues from him. He said to Imam Ahmad, "O Abaa 'Abdilllaah! There are so many people that call on you!" He looked at him and said, "I fear this may be something that gradually leads me to something evil." His student said to him, and he was truthful in what he said, "O Abaa 'Abdillaah! There are so many people that call on you!" He replied, "I fear this may be something that gradually leads me to something evil." This kind of statement can only come from a heart that fears Allaah and is fearful of meeting Him. It can only come from one who knows that the heart changes states. It can only come from someone who knows that this worldly life is nothing, and that the Next Life is the reality. Most of us, moreover all of us, except those whom Allaah has exempted, if it was mentioned to us that the people are praising us, or that the people are calling on us, we would be happy and cheerful, perhaps we would even be delighted with ourselves. So Imam Ahmad said, remedying his soul, "I fear this may be something that gradually leads me to something evil." The statement, "I fear," shows that his heart had combined hope and fear, that he had hoped, but was also afraid. When he heard something related to a reward for his work, he said, "I fear this may be something that gradually leads me to something evil." He meant, "Verily, Allaah, the Mighty and Exalted, may be gradually leading me into a punishment by this, testing me to see if I am delighted with myself or not. Maybe Allaah, the Mighty and Exalted, is gradually leading me to a punishment," as our Lord Himself, the Mighty and Exalted, describes how he gradually punishes some people [4]: ( And we will punish them gradually from places they know not, so leave them to Me! Verily My Plan is strong! ) So they were destroyed. Therefore, this is what is binding on the heart of the person of tawheed, the believer, that it always remains in fear. These days, the talks about the meaning of hope, they are… OK. But the people have gone overboard with it, to the point that many people rely on their hope in Allaah so much so that they have lost any fear of Allaah, they rarely fear Him. Everyone is hoping! The rewards for good deeds are mentioned, along with the rewards for obedience. Some are working, some making 'umrah, others are praying, some are reciting, etc. All of this is from the understanding of hope. But where is the fear? Where is the fear of Al-Jaleel, the Mighty and Exalted, may His Names be exalted? It is Allaah who described His Angels as being His Servants, and that they are not overburdened. Even their breathing glorifies Allaah, their actions are all actions of obedience, as the Prophet (sallallaahu 'alayhe wa sallam) said: "The sky is full of sounds, and it should be. There is no space the width of four fingers except that there is an angel in it standing, bowing, or prostrating." [5] All of this, while Allaah describes His Angels [6]: ( They fear their Lord from above them, and they do as they are ordered ) So let every one of us examine our own selves in regards to this statement of Imam Ahmad. Where is the fear of Allaah in our hearts? We have neglected obligations, and we all know our own selves, so where is the fear? We have fallen into sins, while Allaah has full knowledge of them, so where is the fear? We have neglected the rights of others, so where is the fear? We have neglected the rights of our believing brothers, by backbiting and slandering them, by jealousy and envy, and by oppression, so where is the fear of Allaah, the Mighty and Exalted? Let every one of us motivate our own selves to have fear in our actions! For verily fear will cause a heart to have humility, submissiveness, and an eagerness to prepare for the meeting with Allaah, the Mighty and Exalted. This is indeed a great statement, the one said by Imam Ahmad in response to his student's remark about how many people call on him, "I fear this may be something that gradually leads me to something evil." May Allaah have Mercy on him, for what great vision he had! His was a great affair! In most of the gatherings that Imam Ahmad attended, he would sit with his head between his knees. It was said that this was the position of a person of humility, one who contemplates about his own self and his future, while remaining seated in a posture that a person can not become haughty by it, nor seek to be seen by it. When death approached Imam Ahmad, the doctor saw the excessive amount of blood in his urine and said, "This does not happen except due to a fearful heart." He meant that the time of death had caused him to reach that state. Recognizing the Position of the Scholars From his other noteworthy sayings, may Allaah have Mercy on him, elevate his and our positions, and reward him with the best reward, the most plentiful and loftiest one, "Whatever the scholars of Ahlus-Sunnah have detested, then it is evil." He said (repeating), "Whatever the scholars of Ahlus-Sunnah have detested, then it is evil." He meant that the scholars of Ahlus-Sunnah are to be referred to in affairs of what is to be considered evil and what is not. So whatever the scholars of Ahlus-Sunnah have detested in the issues of 'aqeedah, then it is evil. Whatever the scholars of Ahlus-Sunnah have detested with regards to manners, then it is evil. Whatever the scholars of Ahlus-Sunnah have detested in affairs of ordering righteousness and forbidding evil, then it is evil. This means that a man must return to the scholars of the Sunnah if he wants to know about the affairs of the Sunnah, about the proper understanding of righteousness and evil. So whatever the scholars of Ahlus-Sunnah have detested, then it is an evil thing, the evil of which we have no doubt in. This is indeed a great lesson from Imam Ahmad for every Muslim, that he must follow and take guidance from the scholars of Ahlus-Sunnah, those who have great concern for the Sunnah of the Prophet (sallallaahu 'alayhe wa sallam). This goes for all aspects of tawheed, as well as acts of worship, business transactions, manners, education, work, and all dealings between people in the society. You must refer to the scholars of Ahlus-Sunnah in these affairs. This will free your heart from your desires. This will cause your heart to be detached from what your intellect likes and dislikes. Therefore it is binding for us to be followers, for us to return often to the people of knowledge, to the people of the Sunnah for religious rulings. For whatever the scholars of Ahlus-Sunnah detest, then it is an evil thing. That means that you do not classify things as being evil according to your own opinion, nor do you get to know affairs by way of your opinions, rather you must refer to the scholars of Ahlus-Sunnah regarding the current and future affairs. This is something that there is no doubt about, since the scholars of Ahlus-Sunnah are the inheritors of the prophets and the guides to the Sharee'ah. They are the ones that Imam Ahmad spoke of in the introduction to his book, "The praise is for Allaah, the One who keeps a group of scholars available during the times when there is no messenger, scholars who bring those who have strayed back to the Guidance, curing their blindness and bringing them back to life using Allaah's Book." Therefore, they are the ones we refer to. The affairs are not about, "Is this a bad thing or not? Should I reject it or not? Should I respond or not? Is this correct or not?" These things must not come from a person's independent judgments from his own opinions, rather he must refer these matters back to the scholars of Ahlus-Sunnah. Why? That is because these things are affairs of 'aqeedah, affairs of the Religion. Everyone claims that they understand the affair of enjoining good and forbidding evil. The Khawaarij claimed it, and thus stood up against the Imams. The Mu'tazilah claimed it, and thus viewed the opposition of the Imams as being a good thing. Like them, many groups claimed to be enjoining good and forbidding evil, and thus stood up against the Imams. However, the affair is to be according to the judgment of the scholars of Ahlus-Sunnah, and whatever they have classified as being an evil thing. This article was taken from BAKKAHnet (www.bakkah.net) FOOTNOTES (Abul-'Abbaas) [1] As for the first part of this hadeeth, "Whoever shows enduring patience, Allaah will make him firm upon patience," it is found in Saheeh Al-Bukhaaree (3/408 of Fat-hul-Baaree), on the authority of Aboo Sa'eed Al-Khudree (may Allaah be pleased with him). I was not able to locate the rest of the hadeeth mentioned. [2] the meaning of Soorah An-Nisaa' (4):114 [3] from an authentic hadeeth collected by At-Tirmithee and Ibn Maajah, on the authority of Aboo Ad-Dardaa' (may Allaah be pleased with him). Al-Albaanee declared it to be saheeh in Saheeh Sunan At-Tirmithee (#2682). [4] the meaning of Soorah Al-Qalam (68):44-45 [5] This hadeeth, with a slight difference in its wording, is found in At-Tahaawee's Mushkil Al-Aathaar and At-Tabraanee's Al-Mu'jam Al-Kabeer, on the authority of Hakeem ibn Hizaam. Al-Albaanee authenticated it in Silsilah Al-Ahaadeeth As-Saheehah (#852). [6] the meaning of Soorah An-Nahl (16):50

The Future is for Islaam By the Shaykh the Scholar of Hadeeth - Muhammad Naasirud Deen al Albaanee [1] Allaah the Mighty and Majestic said: "It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it." [soorah as saff 61 : 9] . We are given the good tidings in this verse that the future is for Islaam, which will gain dominance, ascendancy and rule over all other religions. Some people may think that this was fulfilled in the time of the Prophet sallallaahu 'alayhi wa sallam and the Rightly guided Khaleefahs ( successors) and the righteous kings but that is not the case. Rather, only a part of this true promise was fulfilled then as the Prophet sallallaahu 'alayhi wa sallam indicated in his saying: "Night and day will not pass away until al-Laat and al 'Uzzaa are worshipped." So 'Aaishah radiallaahu 'anhaa said: O Messenger of Allaah! I thought that when Allaah sent down: "It is He who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, no matter how much the disbelievers detest it." that it would be complete. He sallallaahu 'alayhi wa sallam said: "There will be of that what Allaah wishes [2]. There are other ahaadeeth which show how far Islaam will reach and dominate and how far it will spread, such that there is no doubt that the future is for islaam, by the permission and favour of Allaah. So I will quote what I am able to from these ahaadeeth and hopefully they will strengthen the determination of the workers for Islaam; and be a proof against those who are indifferent and those who have despaired! Firstly: "Indeed Allaah gathered up the earth for me so that I saw its east and its west; and indeed the dominion of my Ummah will reach what was gathered up for me from it. "[3] And even clearer than it and more general is the hadeeth: Secondly: "This affair will reach what is reached by the night and the day; and Allaah will not leave a dwelling of brick, nor fur, except that Allaah will cause this Deen to enter it bringing honour or humiliation. Honour which Allaah gives to Islaam and humiliation which Allaah will give to disbelief [4]. [Therefore, it is upon the Muslims to prepare themselves, by turning to their Lord, holding on to His Book, following the Sunnah of His Prophet sallallaahu 'alayhi wa sallam, turning away from all that Allaah has made unlawful and uniting upon that which He the Most Perfect, Most High is pleased with.] [5]. Indeed, there is no doubt that fulfillment of this domination necessitates that the Muslims return to spiritual, material and armed strength, so that they are able to overcome the might of kufr (disbelief) and suppression. This good tiding is given to us in the hadeeth: Thirdly: From Abu Qabeel who said: We were with 'Abdullaah ibn 'Amr ibn al 'Aas and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullaah called for a sealed trunk and he said: Take out a book from it. Then 'Abdullaah said: Whilst we were with the Messenger of Allaah sallallaahu 'alayhi wa sallam writing, The Messenger of Allaah sallallaahu 'alayhi wa sallam was asked: Which city will be conquered first, Constantinople or Rome? So Allaah's Messenger sallallaahu 'alayhi wa sallam said: "The city of Heracilius will be conquered first " meaning Constantinople.[6] The first conquest mentioned, occurred at the hands of Muhammad al Fattaah al-Uthmaanee as is well known and it occurred more than eight hundred years after the Prophet sallallaahu 'alayhi wa sallam foretold of the conquest. So the second conquest will take place, by the permission of Allaah the Most High and it is certain and you will hear of it after a time. There is also no doubt that the fulfillment of the second conquest necessitates the return of the rightly guided Khilaafah to the Muslim Ummah, which is what he sallallaahu 'alayhi wa sallam foretold with his saying in the hadeeth: Fourthly: "Prophethood will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be Khilaafah upon the manner of Prophethood and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be harsh kingship which will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be tyrannical kingship and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be Khilaafah upon the manner of Prophethood. Then he was silent [7]. From the good tidings of the return of strength to the Muslims, and their having the ability to utilize the earth to attain their goals, and that they have a bright future even in the economic and agricultural spheres, is his sallallaahu 'alayhi wa sallam's saying: Fifthly: "The Hour will not be established until the land of the 'Arabs returns to being pastures and rivers." [8] The first signs of the fulfillment of this hadeeth have begun to appear in some parts of the Arab lands, upon which Allaah has poured forth His blessings and great favors such that plentiful water is extracted from the desert, and tomorrow is very near for the one who awaits it. It must also be known that his sallAllaahu 'alayhi wa sallam's saying: "A time will not come upon you, except that which comes after it will be worse until you meet your Lord."[9]. Then this hadeeth must be understood in the light of the preceding ahaadeeth as well as in the light of others such as the ahaadeeth about the Mahdee and also the descent of Eesaa (Jesus) 'alayhis salaam which show that this hadeeth is not to be understood as having no exceptions. Rather, it is general and has exceptions . Thus, it is not permissible to cause the people to understand it to be unrestricted, so that they fall into despair which no Believer should have as an attribute: "Indeed, no one despairs of Allaah's Mercy, except those who disbelieve." [soorah Yoosuf 12:87]. I ask that Allaah makes us all true Believers in Him. ----------------------------------------------------------- REFERENCES : •1. Silsilatul Ahaadeethus Saheehah (pp.6 8) of Shaykh al Albaanee. All the ahaadeeth authentication and checkings have been abridged and edited. •2. Related by Muslim (8/182) and AbuYa'laa in his Musnad (Q.216/2). •3. Related by Muslim (8/171) and Abu Daawood (no.4252), from Thawbaan radiallaahu anhu. •4. Saheeh: Related by Ahmad (4/103) and Ibn Hibbaan in his Saheeh (no.1631). •5. Added from Tahdheerus Saajid (p.119). •6. Saheeh: Related by Ahmad (2/176), ad-Daarimee (1/126) and al Haakim (3/422). •7. Saheeh: Related by Ahmad (4/273), from an Nu'maan ibn Basheer radiallaahu anhu. •8. Related by Muslim (3/84) and al Haakim (4/ 477) from Abu Hurayrah radiallaahu anhu. •9. Related by al Bukhaaree from the hadeeth of Anas radiallaahu anhu.

QUOTE: "The problem isn’t the hijaab, it’s ****** racists who have nothing better to do with their time." this is true, and every race/culture/nationality gets a turn. when the sars disease hit toronto, people were running away from chinese folks, if one passed by them on the bus they would cover their mouth and faces. no body wanted to to be asian during those days. it's the racist ignorant people that are brainwashed by the news that do most of the harassment. after 9/11, temples were vandalised. anyway, somethings are excusable in a life and death situation. but we dont live under a dictatorship rule, we have rights and protection. sept.11 was far worse the 7/7, how did the muslims cope then? if they feared for their life and took off the hijab or cut the beard, did they return to it yet? or are they still securing their lives? initially putting on the hijab for most of us was a struggle within our ownselves, because we had to leave off a different lifestyle. and as you increase in emaan then you feel you want to do more. for example you may begin with just covering the hair but wearing your old clothes. as you increase in emaan, you begin to abandon the tight clothes and replace it with baggier clothes. then you abandon that and wear skirts only, then you move on to abayah's and jilbaabs only, and then if Allaah makes it easy for you, you may even be strong enough to wear niqab. the more you learn about Allaah the more you want to do better, because your emaan increases. so you move forward, and this is easy for whomever Allaah makes it easy for. once you go backwards, eg from jilbaab only, back to skirts or pants. then you're weakening in emaan, because it was due to an increase in emaan that allowed you to take on that step in the first place. if you remove the hijab to save yourself, you would also have to change your dress right. but what if while you are in this state your heart desires the attention you're getting due your beauty being exposed, and as a result you start doing your hair, or begin wearing make-up and keeping up with trends. and the heart desires these things, and its not easy coping with that. so when the time comes for you to wear the hijab again, because now its safe (allahu 'alam when that will be), how will you gain the strength to wear hijab again? and i dont know about you guys but my hijab has helped me in leaving those things and people i used to enjoy being with. and this saved me, because in those environmnets we never remembered Allaah. but without the hijab its a lot easier for one to do those things the hijab used to help them avoid. i wish dr. badawee would instead advise the sisters with patience with the trials and steadfastness in obeying Allaah. and Allaah will remove the distress. but for those sisters who are already looking for an excuse to take off the hijab (due to shaytaan's whispers), may use this advice to justify their desires. May Allaah keep us firm in the trials He puts us in.

bismillaah was salaatuh was salaam 'ala rasolillaah wa ba'd an individual has privately advised me and brought something to my attention in my post earlier. what i wrote in regards to the plots of the kuffar to turn us from our deen and the ayah i quoted, was a follow up of the posts that were just before mine. i was refering to the kufaar, the disbelievers, and NOT Dr.badawee. i was not implying that he is a kaafir or hypocrite nor was i was categorising him under those banners. all i know of dr. b. is the advice. i guess the topic switched to 'why dr. badawee's advice should be disregarded and how we are to handle our eemaan in light of the harassments'. i guess my following post brought about the confusion, so i'll edit that last bit. May Allaah forgive me for any wrong. ameen.

more to add to ukhtie muslimah's post above.. On the authority of Abu Abbas, Abdullah the son of Abbas (radiyallaahu 'anhumaa) who said: "One day I was behind the prophet (salallaahu 'alayhi was salaam) and said to me: "Young man, i shall teach you some words (of advice): Be mindful of Allaah, and Allaah will protect you. Be mindful of Allaah and you will find Him in front of you. If you ask, ask of allaah; if you seek help, sekk help of Allaah. Know that if the nation were to gather together to benefit you anything, it would benefit you only with something that Allaah had Already prescribed for you. and that if they gather together to harm you with any thing, they would harm you only with something Allaah had already prescribed for you. The pens have been lifted and the pages have dried." (this is a great hadeeth, ibn rajab wrote a separate treaties on it, if you can get your hands on ibn rajab's commentary to the 4o hadeeth an-nawawee it would benefit you greatly. ibn rajab was i believe from the students/colleagues of ibnul qayim rahimallaah) this hadeeth brings a lot of comfort to the believers heart. even if all of america and uk were to gang up on one girl wearing hijab or one brother with a beard. they wouldn't be able to even pinch him/her if Allaah did not will so.

...so they filtrate the media with nothing but corruption, introducing and advertising things like yoga (whose orgin is shirk), madona's religion, pop culture, materialism, fame, climbing up social/economic later, nakedness and sexuality, homo/hetero/bio. all in attempt to widen the gap or demolish the relationship between the creation and Allaah. and we are already aware of the plots of the kuffar, its nothing new. rather Allaah has already informed us that they are envious and are trying to turn us to disbelieve. it is upon as to learn our religion, and establish a relationship with our creator the way HE HAS COMMAND US, not how we please. and this is where safety lies. safety cannot be found in the darkness of ignorance and disobedience! its an honour to obey The Lord of the heaven and the earth! there is wisdom in everything He decrees and orders. i don't think dr. badawi knows the wisdom behind hijab. it surely is not for show and tell. take it off and you will invite to a greater evil. the evil of men with diseased hearts. and this is more damaging physically and psychologically (rape, molestation, and other forms of sexual harassment). this is in response to his arguement that "the Koran justified abandoning the hijab, saying it should help Muslim women be "identified and not molested", but if it led to harassment the ruling was it should not be worn" walallaahee Islam is a mercy, and the messenger was sent as a mercy to mankind. and Islam honours the woman. it is the disbelievers who oppress the woman. anybody who knows the virtues of hijab knows this! [i would like to state here that i'm not implying dr. badawee is a disbeliever] "Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allâh's Messenger) has become manifest unto them. But forgive and overlook, till Allâh brings His Command. Verily, Allâh is Able to do all things. (Al-Baqarah 2:109)"

that's great viking, now what is your take on the aqeedah of the shia, nevermind their fiqh issues.

The shaykh answered your question on pg 26 of the e-book. Question: Is it upon everyone to unrestrictedly apply these rulings (i.e. regarding the issue of Ruling by other than what Allaah has revealed) or should this affair be refered back to its people (i.e. the scholars)? Answer:These matters should be returned back to the scholars for they are ones who will study them and reflect on them. The common folk and the students should refer to the scholars in this regard and it is not for them to issue rulings in these matters because they have not completed the time span of their studies. As for the common folk, then they are not qualified for this. And as for the students (of knowledge), then they too must reference the scholars and not issue rulings, making takfeer based on vain desires. Perhaps a person may get little knowledge, memorising the Qur'aan and such, then he stats to issue rulings making takfeer of people. This is not for him - he must return it back to the scholars. This is because he may think something to be disbelief when in fact it is not and this is due to his minimal knowledge, little insight and hastiness in issuing rulings. Question: What if one of the Muslim rulers supports something sinful due to some reason or due to a specific reason then some people come and rule that his supporting these things means that he deems them to be permissible? Answer: This is not correct. Did he extract this belief of him deeming it to be permissible from his heart? Did he tell you that he deems it to be permissible? Supporting something can occur due to several reasons - even the sinners support one another but yet this does not mean they are disbelievers. Furthermore, these things that they defend and support could have a mixture of lawful and unlawful things in them. http://www.al-ibaanah.com/cms/pdf_files/33.pdf