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The Chaining of the Shayātīn during a Month of Mercy – Abū al-Ḥasan Mālik al-Akhḍar 20/07/2012

Posted by mawaddah as-salafiyyah in article, PDF.
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The Chaining of the Shayātīn during a Month of Mercy [1]
Compiled and translated by Abū al-Ḥasan Mālik al-Akhḍar (hafidhahullah)
http://rahmaniyyahpublishing.wordpress.com – Blog of Abū al-Ḥasan Mālik (hafidhahullah)

Download PDF from author’s blog here

The Messenger of Allāh (sallallahu alayhi wa sallam) said, “When Ramaḍān begins, the gates of the heavens are opened, and the gates of the Hell-fire are closed, and the Shayātīn (devils) are chained.”

The questioner may ask, “If the Shayātīn are chained up during the blessed month of mercy, Shahr Ramaḍān, then why does evil and sin still occur?” First, before elucidating the meaning of the narration, using the well-known explications of the scholars of Ḥadīth, we begin by mentioning its derivation in the books of Sunnah. It is collected by Imām al-Bukhārī, [2] Imām Muslim3, Imām al-Nisa’ī [4] and Imām Aḥmad.[5]

The great scholar of Ḥadīth Ibn Ḥajr, may Allāh bestow His Mercy upon him, says in the explication of this narration, found in his classical work Fatḥ al-Bārī: “And the Shayātīn [here] are those from amongst them who eavesdrop [on the revelation], and their being chained up takes place during the nights (of Ramaḍān), not its days, because they were forbidden from eavesdropping at the time of the Qur’ān’s revelation; so they were chained up as an additional measure of protection (for the revelation). And it is possible that what is intended is that the Shayātīn are not as determined to tempt the Muslims as they are able to outside of it (i.e. Ramaḍān), because of them (the Muslims) being busy with fasting, which suppresses the desires, recitation of the Qur’ān, and the remembrance [of Allāh]. And others have said: ‘What is intended by Shayātīn here are some of them, and they are the evil ones from amongst them…’”

After further clarification, Ibn Ḥajr continues by quoting the statement of al-Qāḍī ‘Iyāḍ: ‘…and it is possible that this alludes to the abundance of reward and forgiveness (in Ramaḍān), and that the temptation of the Shayātīn is decreased, so they become as if they are    locked up.’ He (‘Iāyd) says: ‘And what supports this second view is his statement in the narration of Yūnus on the authority of Ibn Shihāb in Ṣaḥīḥ Muslim, ‘the gates of mercy are opened,’ and it is possible that the opening of the gates of Paradise means what Allāh has facilitated for His worshippers from the acts of obedience, and these are the reasons for entering Paradise; and the closing of the gates of the Hell-fire means a diversion from the desire to commit sins, which leads the sinner to the Hell-fire, and the chaining of the devils means the weakening of their ability to tempt and beautify desires.’”

He (Ibn Hajar) then quotes al-Qurtubī, may Allāh bestow his Mercy upon him, when he says: “If it is asked, how do we see so much evil and sin occurring in Ramaḍān? Since the Shayātīn are chained up, why does this still occur? The answer to this is that few of those who fast do so in a manner that meets these conditions, or that those intended [in the narration] are only some of the Shayātīn, specifically the evil ones from among them, not all of them, as has proceeded in some of the narrations; or that what is intended is a reduction in evil during it (Ramaḍān). And this can be felt, for indeed this (evil) occurs less during Ramaḍān than at any other time. Yet, the chaining of all of the devils would not necessitate that evil and sin would not occur, because there are other reasons for this besides the Shayātīn, like evil natures, wicked customs, and the Shayātīn from the humans.’ And others have said, ‘The chaining up of the Shayātīn in Ramaḍān points to the removal of the person’s excuse; it is as if it is said to him, ‘The Shayātīn have been restrained, so do not use them as an excuse for the abandonment of acts of obedience or the commitment of sin.’” [6]

al-Imām al-Nawawī, may Allāh bestow his Mercy upon him, says in the explication of Ṣaḥīḥ Muslim, “…the gates of Paradise are opened and the gates of the Hell-fire are closed and the Shayātīn are locked up. Al-Qāḍī ‘Iyāḍ says: ‘It is possible that this is literal, and that the opening of the gates of Paradise, the closing of the gates of the Hell-Fire, and the chaining of the Shayātīn are signs of entering Ramaḍān and magnification of its sanctity; and that they (the Shayātīn) are chained up to prevent them from harming the believers and inciting them.’ He also said: ‘And it is possible that what is intended is a figurative meaning, and that it means an abundance of reward and forgiveness, and that the temptation and harm of Shayātīn is decreased so they become as if they are locked up; and that they are locked away from some things as opposed to others, and some people as opposed to others…’” [7]

In summary, we discover in this narration myriad blessings and glad tidings for those who believe. Ramadan is a month of forgiveness wherein Allah, the Most Merciful, has opened the gates of mercy and locked shut the gates of punishment. It is therefore crucial that people of fasting seize the advantage of the shackling of the devils, the malevolent troops of al-Shaytan, and pray that Allah, the Granter of Favor, rewards them with entry through the gate of al- Rayyān.[8] Indeed Allah is the Bestower of Mercy, Hearer of supplication.

Written by the one in need of his Lord’s Favor,
Abū al-Ḥasan Mālik Ādam al-Akhḍar

Footnotes:

[1] This version was revised on July 2, 2012 corresponding with 13 Sha’bān 1433 Hijrī
[2] al-Sahih (no.1899) in the “Book of Fasting” on the authority of Abū Hurayrah
[3] al-Sahīh (no. 2492-2493) in the “Book of Fasting” on the authority of Abū Hurayrah
[4] al-Sunan (no. 2104-2106) in the “Book of Fasting” on the authority of Abū Hurayrah
[5] al-Musnad (2/281) on the authority of Abū Hurayrah
[6] Fatḥ al-Bārī (4/706, 707)
[7] Sharḥ Ṣahih Muslim (7/186-187)
[8] This refers to the narration collected by al-Bukhari in his Sahih (no. 1762) in the “Book of Fasting” and Muslim in his Sahih in the “Book of Fasting” on the authority Sahl ibn Sa’d from the Messenger of Allah: “Verily, in Paradise there is a gate called al-Rayyān; the people of fasting will enter through it on the Day of Judgement, and no one besides them will be permitted entry. It will be said, ‘Where are the people of fasting?’ They will stand, and no one besides them will enter through it. Once they enter, it will be locked.”

– End of Article –

Taken From:http://salaf-us-saalih.com/2012/07/19/the-chaining-of-the-shayatin-during-a-month-of-mercy-abu-al-%E1%B8%A5asan-malik-al-akh%E1%B8%8Dar/

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Story of two women fasting during the lifetime of Allaah’s Messenger 20/07/2012

Posted by mawaddah as-salafiyyah in Ramadhan.
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It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’”

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

Source : The least form of fasting is leaving off food and drink
What is Prohibited and Disliked for the one Fasting – by Shaikh Saalih Al-Fawzaan [Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan ,Al-Ibaanah.com]

Bismillaah wassalaatu wassalaam ‘ala rasulillaah, amma ba’d ,

This narration yaa ikhwaan has been declared Dha’eef by Al Imaam Al-Albaani (rahimahullaah) in Silsilah adh-Dha’eefah (Volume 2, Page 10, Hadeeth no 519) & ‘Allaamah Ahmad Shaakir (rahimahullaah) in his Checking of Muhalla of Imaam Ibn Hazm (rahimahullaah) as mentioned by ash-Shaykh Jamaal al Haarithee (hafidhahullaah).

The link to the complete article is here :: http://vb.noor-alyaqeen.com/t21268/BaarakAllaahu feekum,
Wassalaamu ‘alaikum,
Aboo ‘Abdil ‘Azeez Waseem AlPeshimaam.

 

Taken From:http://coveredpearls.wordpress.com/2012/07/16/story-of-two-women-fasting-during-the-lifetime-of-allaahs-messenger/

Clean Your Heart Before Ramadhaan 20/07/2012

Posted by mawaddah as-salafiyyah in Ramadhan.
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Ramadaan is a month when we do huge ibaadaat, Fasting, reading Qur’aan, qiyaam, du’a. but as soon as Ramadaan is over we are back to our routine & normal lives. These huge acts of worship do not affect us!!

Do you know how to do gardening?

Can you plant on cement? NO!!

You have to remove the cement, bring soil to plant the plants.

Why is that many of these acts of ibaadah have not changed us, they didn’t affect us? Because, we are planting on hard grounds.

In order to have these Ibaadah affect us, we have to clean our hearts first.

We have to clean our hearts from all the dirt, junk and rust of the sins before we fill them with the beautiful, powerful acts of worship in Ramadaan.

We have to repent with توبة النصوحا (sincere repentance).

Sit with yourself, list and write each of your sin (in a journal) in front of your face.

Sins of the tongue: backbiting, lies, slander, bad temper, speaking to people in an insulting way, making fun of others.

& if you feel that you have nothing (no sin) then this is عجب.

عجب = feeling you are too good to do have sin/feeling good about yourself in terms of your deen, It burns all the good deeds you have done.

It is Allaah, who gave you الهام  to do good deed, inspired you so that you have will, then He gave you the means, then He gave you tawfeeq to do the good deed. Is there any more generosity?

Make sincere tawbah.

Sins of the heart: Hasad, showing off, jealousy, Hatred, envy, greed, selfishness, ujub.

Go deep in your heart. Be honest with yourself.

If anyone did wrong to you, forgive and forget & if you can’t forget at least do not hate anybody.

When making tawbah, remember that no sin is greater for Allaah to not forgive. Allaah says in Qur’aan:

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

Say: “O Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.” [ soorah Az-zumar, v:53]

Clean your heart, forgive others and forget, hoping for Allaah’s forgiveness.

[Excerpt from a Ramadaan course]
Notes taken by a student
 

Related Posts:

Welcoming Ramadaan

Time Management Tips for Ramadaan

 

Taken From: http://towardshuda.wordpress.com/2012/07/18/clean-your-heart-before-ramadaan/

Depending Upon Astronomical Calculations For The Beginning and End Of Ramadaan Is An Innovation Of The Raafidah Shee`ah 18/07/2012

Posted by mawaddah as-salafiyyah in article, Ramadhan.
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Depending Upon Astronomical Calculations For The Beginning & End Of Ramadaan Is An Innovation Of The Raafidah Shee`Ah – Contrary To The Ijmaa` Of The Salaf

AL-BUKHAAREE reports in his ‘Saheeh’ : BOOK OF FASTING : CHAPTER : THE SAYING OF THE PROPHET (Peace be upon him) : << WE DO NOT WRITE, NOR DO WE RECKON. >> :-

“Aadam narrated to us: Shu`bah narrated to us: al-Aswad ibn Qays narrated to us: Sa`eed ibn `Amr narrated to us: that he heard Ibn `Umar – radiyallaahu `anhumaa – report from the Prophet (Peace be upon him) that he said: <<We are an unlettered nation, we do not write, nor do we reckon. The month is like this – and like this>> – meaning once twenty-nine, and once thirty.”

al-Haafiz ibn Hajr said in “Fathul-Baaree‟ (4/137):

“…This is not rebutted by the fact that there were people amongst them who could write and count – since the ability to write was rare amongst them, and what is meant by reckoning here is reckoning the stars and their movements. They had not used to know that either, except for a tiny few of them. So the ruling for Fasting and other than it is connected to sighting the moon, to remove any difficulty from them – so they do not have to go to pains to calculate astronomical movements, and this ruling for Fasting continues even if there appears after them people who know that. Indeed what is apparent from the context indicates a denial that the ruling is to be connected to astronomical calculations at all. This is also made clear by his saying in the previous hadeeth: <<So if it is cloudy for you then complete thirty days>> – and he did not say: Ask the people of calculations. The wisdom in this is that the number (of days) when it is cloudy will be something which the people are the same about, so disagreement and dispute will be avoided.

Some people hold that the astronomers are to be referred to in this – and they are the Raafidah. It is related from some of the fuqahaa· (jurists) that they agreed with them. al-Baajee said: “But the ijmaa` of the Salafus-Saalih (pious predecessors) is a proof against them”,

and Ibn Bazeezah said: It is a false and futile (baatil) stance, since the Legislation has forbidden us from delving into knowledge of the stars, since it is surmise and estimations, not based upon certainty and predominant consideration – along with the fact that if the affair were connected to it, then it would cause difficulty since it is known only by a few… .”

***
[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah- ]
http://alitisaambissunnah.wordpress.com

 

Taken From:http://salaf-us-saalih.com/2012/07/16/depending-upon-astronomical-calculations-for-the-beginning-and-end-of-ramadaan-is-an-innovation-of-the-raafidah-sheeah/

How Important is Beginning Our Fast Together? 16/07/2012

Posted by mawaddah as-salafiyyah in article.
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As-Salaamu ‘Alaykum,

Bismillah,

All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:

Shaykh, Dr. Saalih al-Fawzaan, may Allah protect him, wrote:

…Unifying the ranks of the Muslims will not take place by beginning our fast together. Rather, the unification of the Muslims will take place by correcting creed.

This is because what has divided the Muslims is their differing and exiting from the correct creed which is based upon the Qur’aan and the Sunnah according to the interpretations of the pious predecessors (1) of this nation in exchange for blindly-following their forefathers in misguidance.

Everyone has a creed, and everyone has a religion. This is what has divided the people.

Therefore, if you want to gather the Muslims, rectify their creed according to the Qur’aan and Sunnah. As for not correcting creed, then it is not possible for there to be any unification. The only unification is upon the Qur’aan and Sunnah, not upon whims, opinions, sects and religions (2).

They will not be united except by that which united those before them. Imaam Maalik b. Anas [d. 179 AH], may Allah have mercy on him, said: ‘The latter of this nation will not be rectified except by that which rectified its beginning.’

When the creed of the Muslims was one, they were one body and united. And when their creeds differed, they divided and fought…(3)


(1) as-Salaf as-Saalih

(2) [TN]: Scholars of the Sunnah have said (paraphrased): Some signposts of the Muslim Brotherhood (al-Ikhwaan al-Muslimoon) are: a lack of focus on teaching creed (at-Tawheed), a lack of rebuking shirk and innovation, unrestricted unity, and a lack of implementing Islamic loyalty and disassociation.

As their founder said: “We will pardon each other in which we differ, and we will unite upon what we agree about.” This principle was laid down in an unrestricted manner. – References are immediately available.

(3) Saalih al-Fawzaan, An Explanation of Akhsar al-Mukhtasiraat, vol.2/pg. 62

 

Taken From:http://embodyislam.org/2012/07/13/how-important-is-beginning-our-fast-together/

The Ruling on Fasting During The Month of Sha’baan 14/07/2012

Posted by mawaddah as-salafiyyah in Ramadhan.
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The Ruling on Fasting During Sha’baan

On authority of A’isha, may Allah be pleased with her, said” the
Messenger, ‘Alaihi as salaatu was salaam: use to fast until we (the
companions) would say” he (sallallahu ‘allehi wa salam) does not break
his fast” and he use to break his fast until we would say “verily he
does not fast” I have not seen the Messenger (sallallahu ‘allehi wa
salam) fast a complete month other than Ramadan and never use to fast
more in a month than he did in the month of Sha’baan.

Reported by Al Bukaari :(1969) and Muslim: (1053)

Aisha also narrated, may Allah be pleased with her, the Messenger
(sallallahu alllehi wa salam) never use to fast more than he did in
the month of Sha’baan , for verily he use to fast the whole month.
In the narration of Muslim: he use to fast the whole month except a
small portion of it.

And he (sallallahu ‘allehi wa salam) use too say ” take from the
actions of worship that which you are capable of maintaining verily
Allah does not become uninterested until you become uninterested in
the acts of worship.

Reported by Al Bukaari:(1970) and Muslim: (782)

On authority of Ibn Abbaas, (may Allah be pleased with him), the
Messenger , ‘Alaihi as salaatu was salaam did not fast a complete
month other than the month of Ramadaan and he use fast in other
occasions until someone would say” No by Allah he does not break his
fast” and other times he would refrain from fasting until one would
say “No by Allah he does not fast”

Reported by Muslim:(1971)

It is evident from previous narrations that the Messenger (sallallahu
alayhi wa salam) never use to fast a complete month other than the
month of Ramadan. However, in the narration of ‘Aisha the scholars
differed as to what she meant by her statement “He(sallallahu aleyhi
wa sallam) used to fast the whole month of Sha’ban, and in the
narration of Imam Muslim , he use to fast the whole month except a
small portion of it.

Imam An Nawawi mentioned in his explanation of Saheeh Muslim (8-279) ”
and her statement ,may Allah be pleased with her, – he use to fast the
whole month of Sha’ban, he use to fast the whole month except a small
portion of it.- The second half of her statement (i.e. he use to fast
the whole month except a small portion of it) is an explanation of the
first half (i.e. he use to fast the whole month of Sha’ban). He ( may
the mercy of Allah be upon him), then continued to say” it has also
been said (about the meaning of the hadeeth) that he ( the Messenger
salahu ‘alahi wa salam) use to fast most of the month on some
occasions while on others he use to fast the whole month.

It has also been said that he (the messenger salahu alaihi wa salam)
use to fast the beginning of the month in some years while in some
years he use to fast the middle of the month and yet in others he
would fast the end of the month of Sha’baan. He would not leave any
of the month except he would fast in it however throughout the course
several years.

Al Haafidh bin Rajb Al Hanabi stated in his book “Wadhaaif Ashuhuur”
after mentioning the previous ahaadeeth and others about the manner in
which the Messenger salallahu ‘alahi wa salam fasted during the month
of Sha’baan “a group from amongst the scholars from them being Ibn
Mubaarak have deemed that the Messenger salallahu ‘alahi wa salam did
not fast a complete month of Sha’baan, rather he use to fast the
majority of Sha’baan. This is confirmed by the statement of ‘Aisha
-may Allah be pleased with her- which is found in Saheeh Muslim “I
have not known that the Messenger salallahu ‘alahi wa salam fasted a
complete month other than the month of Ramadhan and in another
narration also found in Saheeh Muslim she said ” I have not seen him
(i.e.Messenger salallahu ‘alahi wa salam) fasting a complete month
since he came to Madinah other than the month of Ramadhan. In another
narration found in Saheeh Muslim she said ” I have not known of the
messenger salallahu ‘alahi wa salam that he read the Quraan in one
night or fasted a whole month other than Ramadhan. Ibn Rajb then
mentioned in a final narration on the authority of ‘Aisha also found
in Saheeh Muslim that she said “I have not seen him ( the Messenger
salallahu ‘alahi wa salam) standing the (whole) night in prayer until
dawn or fasting continuously except in the month of Ramadhan. In the
saheehain on the authority of Ibn Abbas ,may Allah be pleased with
them said ” the Messenger salallahu alahi wa salam fasted a whole
month other than Ramadhan while he (Ibn Abbas) disliked to fast a
whole month other than Ramadhan. Abridged.

BENEFIT: Abu Dawood may Allah have mercy on him narrated in his book
“Sunan Abi Dawood #(2024)” as well as others on the authority of Umm
Salamah that she said ” The Messenger salallahu ‘alahi wa salam never
use to fast a complete month throughout the year except Sha’baan he
use to join it with Ramadhan. Al Haafidh bin Hajr said in his
explanation of the meaning of this hadeeth (Fath Albari 4\272) “he use
to fast the majority of the month and Imam At Tirmidhi reported that
Ibn Mubaarak said it is permissible in the Arabic language if he fasts
most of the month for him to say he fasted the whole month, and it is
said so and so stood throughout the whole night (i.e. in worship) and
it is possible that he had dinner and was also busy with some of his
affairs. Imam At Tirmidhi then said it is as if Ibn Mubaark united
between the two hadeeths (the hadeeth of ‘Aisha where she said the
Messenger did not fast a whole month other than Ramadhan and the
previous hadeeth of Umm Salamah) by this. Then Ibn Hajr selected the
view of Imam An Nawawi that the first part of the statement of Aisha
was explained by the second part.

The summary of that which has come to pass is that the sunnah of the
Messenger salallahu ‘alahi wa salam during the month Sha’baan is to
increase in fasting more than one usually fasts in any other month.
This fast is also not restricted to any specific sequence like fasting
one day and breaking the following which is known as the fast of the
Messenger of Allah Dawood -peace be upon him-. Rather one should fast
as much as possible in this month, with the condition that he avoids
fasting the final few days as the Messenger salallahu ‘alahi wa salam
has prohibited this and we will discuss it in the near future ,if
Allah wills.

What is the Wisdom of Increasing in Fast During this Month?

Shaykh Albaani may Allah have mercy on him in his book Irwa Algaleel
(4\103) mentioned a narration found in the Musnad on Imam Ahmed as
well as the Sunan of Imam An Nisaai that Usmah bin Zaid ,may Allah be
pleased with him, asked the Messenger salallahu ‘alahi wa salam “I
have not seen you fast in any month the way you fast in Sha’baan” He
,salallahu alahi wa salam, then replied by saying “That is a month
(i,e, Sha’baan) that the people are neglectful of between Ramadhan and
Rajab and it is also a month that the actions are raised to the
lord of the worlds and I like for my actions to be raised while I am
fasting. Shaykh Albaani mentioned this narration and stated that it
is an authentic hadeeth. Therefore, we benefit from this hadeeth the
wisdom in which the Messenger salallahu ‘alahi wa salam use to
increase in his fast during this blessed month.

I ask Allah to except my efforts in this short translation and to
benefit by it Islam and the Muslims. I also ask Him to make us from
those who act upon our knowledge.

Translation: Mahmood bin Muhammad As Somali (a current Student in Damaaj)

 

Taken From:http://aloloomenglish.net/vb/showthread.php?359-The-Ruling-on-Fasting-During-The-Month-of-Sha-baan&p=540#post540

In The Company of Allah: Confirming that Allah is with His Creation 14/07/2012

Posted by mawaddah as-salafiyyah in PDF.
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http://abdurrahman.org/others/authentictranslations.com/misau_company-of-allaah.pdf

In the Company of Allaah: Confirming that Allaah is with His Creation – Shaykh Ibn Al-‘Uthaymeen 14/07/2012

Posted by mawaddah as-salafiyyah in PDF.
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In the Company of Allaah: Confirming that Allaah is with His Creation
Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison @ authentictranslations.com [PDF]
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.

[Download PDF here]

 

View this document on Scribd

 

Taken From:http://asmawasifaat.wordpress.com/2012/06/22/in-the-company-of-allaah-confirming-that-allaah-is-with-his-creation-shaykh-ibn-al-uthaymeen/

Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah) On The Names And Attributes Of Allah Sub’hanahu Wa Ta’ala 14/07/2012

Posted by mawaddah as-salafiyyah in article.
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Shaikh Ibn Uthaimeen (rahimahullah) said:

CHAPTER: The Names of Allah Are Tawqeefiyyah There Is No Place For Intellectual Free-Thinking Regarding Them:

Allah’s Names are tawqeefiyyah, meaning a kind of knowledge that is restricted to textual evidence; there is no place for intellectual free-thinking regarding them. Based upon this, we must suffice ourselves with what is found in the Book and the Sunnah, without adding or taking anything away. This is because the intellect will not be able to grasp the understanding of Allah’s Names that He rightfully deserves, so then we must suffice ourselves with textual evidences only.

This is due to Allah’s statement,
“And follow not (O man i.e., say not, or do not or witness not, etc.)that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh).
(Surah Al-Isra Surah 17 Ayah 36).

And He also has said,
Say (O Muhammad (sallallaahu alayhi wasallam)): “(But) the things that my Lord has indeed forbidden are AlFawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secetly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority,
and saying things about Allâh of which you have no knowledge.” (Surah Al-A’raf , Surah 7 Ayah 33).
Furthermore, to ascribe a name to Allah the Exalted that He did not ascribe to His own Self, or to deny something He has named Himself, would be a serious crime against Him. So one must behave in the appropriate manner in this affair and stick to what is found in established textual evidences only.

[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa , Translated into English language by Moosa Richardson; Published by TROID publications Page 30].

Shaikh further stated:

CHAPTER: The Kinds Of Deviation From the Correct Belief
[Allah commands us to abandon those who are known for ilhaad,And (all)the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.
(Surah Al-A’raf , Surah 7 Ayah 180)

Ilhaad with regards to the Names of Allah the Exalted means to stray from the obligatory manner of believing in them, and ilhaad takes many forms:

Point THREE: To ascribe a name to Allah that He did not name Himself with. An example of this is how the Christians call Allah the father, or how the philosophers call Him the root cause of everything (al illatul-Faa’ilah). So since the knowledge of Allah’s Names is tawqeefiyyah, then to ascribe a name to Allah that He did not name Himself with is straying from the obligatory manner of believing in them. Furthermore, these names that have been ascribed to Allah are sheer falsehood that Allah is far removed from….”

Point FOUR: To derive names of idols from the linguistic base of His Names An example of this is what the polytheists did when they derived the name  al-‘Uzzaa from al’Azeez, and al-Laat from al-Ilaah, according to one opinion, and they named their idols with these names……. Some kinds of ilhaad may be crimes of shirk or kufr (while others are less than that), depending upon the relative evidences and what they imply.

[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa , Translated into English language by Moosa Richardson; Published by TROID publications Page 37,38].

The Shaikh further states:

The Proofs That Establish The Names And Attributes Are Only From The Book And The Sunnah:
The evidences used to establish Allah’s Names and Attributes are found in the Book and the Sunnah, and no Names or Attributes may be established using other than these proofs. So based on this:
1) Whatever Names and Attributes that have been established by the Book and the Sunnah,it is obligatory to affirm them.
2) Whatever has been negated by the Book and the Sunnah, then it is obligatory for us to negate that, while we affirm its opposite as a perfect Attribute.
3) Whatever has not been affirmed nor negated in the Book and the Sunnah, then it isobligatory for us to remain silent about its wording, as it must not be rejected outright simply because of the lack of evidence regarding its affirmation or negation……

[Al Qawaa’idul-Muthlaa fee Sifaatillahi wa Asmaa’ihil-Husnaa , Translated into English language by Moosa Richardson; Published by TROID publications Page 66].

Ibn Uthaimeen (rahimahullah) states in his another excellent work ‘The Explanation of Sufficiency In Creed by Ibn Qudamah’…The Names of Allah are based upon Revelation and as such, their affirmation is dependent upon what is reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted. This is because the intellect is not able to ascertain by itself which names Allah is most deserving of. So it is obligatory to depend upon the revealed texts for determining that. Also, naming Allah with that which He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a perpetration of His right. Thus, abiding by the proper etiquettes with regard to this is obligatory.
[Explanation of Sufficiency In Creed, page 19, by Shaikh Muhammad Ibn Salih al-Uthaimeen (rahimahullah)].

 

Taken From:http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=4240

The Three who Spoke in the Cradle 14/07/2012

Posted by mawaddah as-salafiyyah in article.
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The Three who Spoke in the Cradle

The Hadeeth:

On the authority of Abu Hurayrah – may Allaah be pleased with him – who said that the Prophet – صلى الله عليه وسلم – said:

“None spoke in the cradle except three:

  1. ‘Eesa the son of Maryam,
  2. Jurayj’s companion; Jurayj was a man of worship, he had a place of worship and while he was in it, his mother came in and called upon him. He said to himself; ‘My Lord, my mother or my prayer?’ So he continued praying and she left. The next day she also came and called upon him while he was in prayer, he said to himself; ‘My Lord, my mother or my prayer?’ So he continued praying and again she left. The following day she came again and called upon him while he was in prayer, he said to himself; ‘My Lord, my mother or my prayer?’ So he continued praying.She said: ‘O Allaah, do not allow him to die until he sees the faces of prostitutes.’The Children of Israel knew of Jurayj and his worship. There was a very beautiful prostitute who offered to seduce him. She attempted to do so but he did not pay her any attention to her. She then approached a herdsman who used to seek refuge in his place of worship, she offered herself to him and he slept with her. She became pregnant, and when she gave birth she claimed that it was the child of Jurayj. They went to him, invoked curses over him, destroyed his place of worship and attacked him.

    He said: ‘Why are you doing this?’

    They responded: ‘You fornicated with this woman and she bore you a child.’

    He said: ‘Where is the child?’

    So they brought him the child.

    He said: ‘Leave me until I pray.’

    When he finished praying he came to the boy and poked him in his stomach. He said: ‘O child, who is your father?’

    The baby boy responded: ‘So and so the herdsman.’

    So the people turned to Jurayj, kissing him and asking him for forgiveness. They offered to rebuild his place of worship in gold, but he refused and asked them to rebuild it from mud just as it was before, and so they did.

  3. There was also a baby who was being breast fed by his mother when a rider in fine garments passed by on an agile animal.His mother said: ‘O Allaah, make my child like him.’The baby stopped suckling and looked at him, he said: ‘O Allaah, do not make me like him.’

    He then continued suckling…”

    Abu Hurayrah – May Allaah be pleased with him – said: ‘It is as if I can see Messenger of Allaah – صلى الله عليه وسلم – right now, as he is illustrating the scene of the baby’s suckling with his forefinger in his mouth.’

    He continued: “They passed by a slave girl who was being beaten by people who were accusing her of committing fornication and theft.’

    She was saying: `Sufficient is Allaah is for me, and the best of Guardians He is’

    The mother said: `O Allaah, do not make my child like her.’

    Again the baby stopped suckling, looked at her and said: ‘O Allaah! Make me like her.’ At this point they spoke to each other, the mother said: `A good looking man passed by and I asked Allaah to make my child like him, you asked Allaah not make you like him. We passed by this slave girl while she was being beaten and being accused of fornication and theft, I asked Allaah not to make my child like her, and you asked Allaah to make you like her.’

    The child said: `That man was a tyrant, so I asked Allaah not to make me like him. They were accusing the girl of fornication, while she did not commit it, and they were accusing her of theft, while she did not steal, so I asked Allaah to make me like her”

[Collected by both al Bukhaaree and Muslim.]

[Concerning the Hadeeth:]

“None spoke while in the cradle except three: ‘Eesaa ibn Maryam, Yusuf’s companion, Jurayj’s companion and the son of Pharoah’s daughter’s hair brusher.’

[Al Albaanee stated in As Silsilah ad Da’eefah #880: – Parts of al Albaanee’s speech will be summarized or omitted, such as the details of the defects of some chains and the Jarh and Ta’deel concerning the narrators as it is extensive.]

This Hadeeth with this wording is false. It was collected by al Haakim in al Mustadrak…so this Hadeeth is false with me for two reasons.

The first: It restricts the number of those who spoke in the cradle to three, it then mentions four.

The second: The Hadeeth that was collected by al Bukhaaree in the Book of Prophets has the exact same chain as al Haakim’s but with a contradicting wording…

It was also collected by Muslim: 8/4-5, by way of Yazeed ibn Haroon on the authority of Jareer ibn Haazim. It was collected by Ahmad: 2/307 – 308 through another two paths on the authority of Jareer, but it is apparent that this Hadeeth is Mawqoof. It was collected by Ibn Jareer in his Tafseer: 12/115 on the authority of Ibn Waqee’…on the authority of ibn ‘Abbaas: “Four people spoke in the cradle while they were babies…” And he mentions all four as is in the false narration of al Haakim.

I have not found an authentic Hadeeth that removes this restriction [of only three people speaking in the cradle] that was collected by both al Bukhaaree and Muslim except the story of the baby boy of al Ukhdood [1]. It is mentioned in it that he [the baby boy] said to his mother: ‘My mother, be patient for you are upon the truth.” It was collected by Ahmad: 6/17-18, on the authority of Suhayb with an authentic chain with the requirements of Muslim, but with the addition that he was a nursing baby. The story was also collected by Muslim: 8/231 but without this addition [of the nursing baby]. Al Haafidh [ibn Hajr] stated ‘al Fat-h’ that this addition is in Muslim in but this is an error if it is not established in some of the prints of Muslim.

Some scholars combined between this Hadeeth and the one collected by both al Bukhaaree and Muslim by saying the first Hadeeth only mentions those who spoke while they were actually in the cradle and Allaah knows best.

Concerning Yusuf’s witness, then it is apparent in the story in the Qur-aan that he was a man and not a child in a cradle. If he were a baby in a cradle, the mere fact that he spoke saying that she [al ‘Azeez’ wife] was lying would have been sufficient to settle the affair, and a clear evidence against her, because it is a miracle. There would not have been any need in saying that he [the witness] was from her family, or for any other evidence for the innocence of Yusuf – ‘Alayhi as Salaam – which is the shirt that was cut from the back as mentioned in the Ayah.

Ibn Jareer also collected authentic Ahaadeeth on the authority of ibn ‘Abbaas that this witness was a man with a beard, and this seems to be the correct opinion and Allaah knows best.

As an added benefit; what is mentioned in some of the books of Tafseer that the following also spoke in the cradle: Ibraheem, Yahyaa and Muhammad, may the Salaat and Salaam be upon all of them – there is no basis for this on the authority of the Messenger, so take note of this.

 

Taken From:http://salaf-us-saalih.com/2009/07/23/the-three-who-spoke-in-the-cradle/