Be Careful Who You Take Your Dīn From!

​The great Taabi’ee Muhammad ibn Sireen (D.110AH) said: “Indeed this knowledge is your religion, so look to whom you take your religion from.” Be careful who you take your deen from!

قال الإمام محمد بن سيرين:

The Imaam Muhammad bin Sireen said: «إِنَّ هَذَا العِلْمَ دِيْنٌ؛ فَانْظُرُواْ عَمَّنْ تَأخُذُوْنَ دِيْنَكُمْ». “Indeed this knowledge is the religion, so be careful with regards to the one whom you take your religion from” (أخرجه مسلم في مقدمة صحيحه). Imaam Muslim collected it in the introduction to his Saheeh.  Shaykh Aḥmad ibn ʿUmar Bazmūl Hafidahullah in his lecture based upon the famous statement of Muḥammad Ibn Serīn: “This knowledge is a matter of dīn, so be careful who you take your dīn from.” Says, Due to the weakness in the Ummah and lack of comprehension of the pure Islamic methodology, it is common in our time that an ignorant person is taken as a person of knowledge, and that an ignorant person assumes the role and responsibility of a speaker and caller to Islām. Despite the mountain of statements from the Salaf, the likes of al-Lālakāʿī, al-Barabahārī, Aḥmad ibn Ḥanbal, Ibn Sirīn and so on imploring the Muslims to stick to the Scholars, the people of sunnah (the jamaʿāh) and to stay away from doubtful matters.

So before seeking to sit in a gathering, have you asked yourself:

– Is this person known to the scholars or their students?
– Does he have tazkiyāt of any sort?
– Who are his companions (from whom does he sit with)?
– Does he frequent the gatherings of Ahl al-Sunnah, their masājid, seminars, lectures etc.?
– What do the people of Sunnah and Salafīyyah in his area say about him?
– Does he cooperate with Ahl al-Bidʿah,, their masājid and programmes (is he here, there and everywhere)?

Do you put up these roadblocks in your mind before setting out to seek knowledge with a man?  Seeing that it is from the most important affairs you could ever set out upon…your salvation, your ʿaqīdah, your path towards Paradise in shāʾ Allāh.

Shaykh Aḥmad Bazmūl states:

‘This is how important this is, this knowledge is dīn, something that he will be raised with on the day of judgment…the Muslim must look and take his dīn from Ahl al-Sunnah, al-Salafīyyūn, known for knowledge, being upright and having taqwá’

‘Imām Mālik said it is not enough for someone to be a worshipper, and to be known for Zuhd, outward expression of worship, that you take from them…but they did not take from them because that was not their affair (knowledge), they were worshippers that’s all. In this time we see someone who has a lihyah (beard), his thobe above his ankles and he is then the muftī of his area, this is a mistake!’

‘It is forbidden for the one who is asked and doesn’t know, to answer. Likewise it is ḥarām for the one to ask one who doesn’t know…he has to ask the scholar…if you had a medical situation, would we go to a mechanic? And if we had a problem with our car, would we go to a farmer…no we would go to each individual who is a specialist in their field…so when it comes to the issue of dīn, we must go to the scholars, it is not right to ask (just) anybody or do what everyone else is doing.’

Abū Dardāʾ went to the masjid one day (in the time of the tabiʿīn) and he observed the people praying differently than according to the Sunnah, so he came home angry and his wife (Ummu al-Dardāʾ) asked him what has made you angry? He said, ‘By Allāh I don’t see anything from the time of the Prophet (ṣallallāhu ʿalayhi wa-sallam) except praying together (meaning that they had abandoned much of the Sunnah). This is his statement whilst he was close to the time of the Messenger (ṣallallāhu ʿalayhi wa-sallam). So what about now? 1400 years after that, are general masses upon Sunnah? Are the general masses upon knowledge? No! Rather we should follow the scholars!’

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The Signs of Beneficial and Non-Beneficial Knowledge – Ibn Rajab

​The Signs of Non-Beneficial Knowledge:

An indicative sign of this non-beneficial knowledge is that it breeds haughtiness, pride and arrogance in the one who possesses it. And it causes him to seek after grandeur and elevation in the worldly life and to compete for that. It also leads one to pursue competing with the scholars, arguing with the foolish and turning the people’s attention his way. And it has been reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said that whoever seeks knowledge for these reasons, then “the Fire, the Fire.” [1]

It could be that some of the people who possess these types of knowledge claim to know Allaah, seek after Him and abstain from everything apart from that, however, their goal behind that is for nothing else but to gain a high place in certain people’s hearts, such as that of the rulers and their likes. Perhaps their goal is to have these people think good thoughts about them or to gain large gatherings of followers or to have them venerate them because of that.

Another sign of this is when one openly claims to have a close relationship with Allaah, i.e. claims to be a walee, as the People of the Scripture would do, and as the Qaraamitah,[2] Baatiniyyah[3] and their likes would assert for themselves.

This is contrary to what the Salaf were upon for they would constantly belittle and scorn themselves, in hidden and in open. ‘Umar said: “Whoever says he is knowledgeable is really ignorant. And whoever says he is a believer is really a disbeliever. And whoever says he is in Paradise is in the Hellfire.”

Also from its signs is that one fails to accept and submit to the truth, and that he acts arrogantly towards those who speak the truth, especially if that person is considered below them in the eyes of the people. Also from its signs is that one persists upon falsehood out of fear that the people’s hearts will turn away from him if he openly shows his going back to the truth.

Perhaps these individuals may even openly condemn and belittle themselves with their tongues in front of large gatherings so that people will believe that they are truly humble, thus drawing (their) praises for that. And this is from the most intricate and subtle forms of showing off (riyaa), as indicated by the Taabi’een and the scholars that came after them. Furthermore, their blatant acceptance and receipt of such praise is to such an extent that it negates any honesty or sincerity on their part. This is since a truly honest person fears hypocrisy for himself and dreads the thought of having a bad end, whereas these individuals busy themselves with accepting and consenting to praises.

So based on this, one of the signs that people have beneficial knowledge is that they don’t see themselves as having any special position or status, and that they hate with their hearts any commendation or praise and that they do not exalt themselves arrogantly over anyone.

Al-Hasan said: “The Faqeeh (one with understanding of the Religion) is only he who abstains from the worldly life, longs for the next life, has deep insight into his Religion and is persistent in worshipping his Lord.” [4]

In another narration, he said: “He is one who does not envy those above him, nor does he belittle those below him, nor does he charge any fee for the knowledge that Allaah has given him.”

A statement with a similar meaning to this last one was reported on Ibn ‘Umar as a saying of his.[5] So every time the people who have beneficial knowledge increase in this type of knowledge, they increase in humbleness, fear, lowliness and submission to Allaah.

One of the Salaf said: “A person with knowledge should place dirt upon his head out of humbleness to his Lord.” [6]

For indeed every time he increases in knowledge and awareness of his Lord, He increases in fear and love for Him as well as submission and debasement towards Him.

The Signs of Beneficial Knowledge:
From the signs that one has beneficial knowledge is that it leads him to flee from the worldly life and its splendors, as well as from leadership, fame and praise. Keeping far away from these things and exerting one’s efforts in avoiding them are indications that one has beneficial knowledge. And if he were to fall into committing any of these things unintentionally and unwillingly, he would be in immense fear of being punished for that since he would fear that such (praise or leadership or fame) is perhaps a plot or gradual delusion (before inevitable punishment from Allaah). Such was the case with Imaam Ahmad, for he would fear for himself when his name became famous and his reputation spread.

Also from the signs of beneficial knowledge is that one does not claim to have knowledge nor does he use it to act arrogantly towards anyone, nor does he describe anyone as being ignorant – except for those who oppose the Sunnah and its followers, for in this case, he may speak about them out of anger for the sake of Allaah and not his own sake nor intending to elevate himself over anyone.

As for the one who does not have beneficial knowledge, his only concern is to use his knowledge to arrogantly elevate himself over people and to manifest the virtue of his knowledge to them while at the same time ascribing them to ignorance. His only concern is to belittle them so that he may exalt himself over them by doing that. This is one of the vilest and most despicable of actions. Perhaps he may even describe those scholars that came before him as being ignorant, negligent and forgetful. So his love for himself and his love for exposing himself leads him to think highly of himself while thinking poorly of those who preceded him!

Those who possess beneficial knowledge are upon the opposite of this, for they think poorly of themselves while thinking highly of those scholars that came before them. And they affirm with their hearts and souls the virtue and superiority that their predecessors have over them and their own inability to reach and attain the levels that they were at, let alone get near to them.

How beautiful was the response of Imaam Abu Haneefah[7] when he was asked about ‘Alqamah[8] and Aswad[9] as to which of them was better. He replied saying: “By Allaah, we are not qualified to even mention their names, so how can we choose between them?”

When the etiquettes of those who preceded would be mentioned, Ibn Al-Mubaarak would recite the following verses of poetry:

“Do not present our mention along with their mention,
The healthy one who walks is not like the crippled.”

So if this individual with non-beneficial knowledge feels that he is superior to those who came before him in terms of producing elaborate speech and statements, he will then assume that he is also superior to them in knowledge and rank before Allaah, due to his having a special virtue over those who preceded him. This will then lead him to scorn those who came before him (i.e. the Salaf) and audaciously accuse them of having little knowledge. However, this ignoramus doesn’t realize that the reason why the Salaf made such few statements was only because of their piety and fear of Allaah. Had they wanted to speak profusely and elaborate themselves through many statements, they would not have been unable to do it.

Footnotes:

[1] Saheeh: Reported by Ibn Maajah (254) from the narration of Jaabir bin ‘Abdillaah and authenticated by Al-Albaanee in Saheeh-ul-Jaami’ (7370).

[2] Al-Qaraamitah: They are one of the deviant factions that emerged from the Raafidah whose adherents follow Abu Sa’eed Bahraam Al-Hanaabee who was the founder of the Qaraamitee belief. They believed that ‘Abdullaah bin Al-Haarith Al-Kandee was a prophet and so would worship him. And they have other corrupt beliefs apart from that.

[3] Al-Baatiniyyah: This is a name given to a group that splintered from the Isma’eeli Shiites. They believe that the entire Book of Allaah is open to reinterpretation and claim that it cannot be understood in its apparent (literal) form and so as a result they went astray. Their beliefs have influenced the Sufi movement, which claims that all of the Qur’aan has an apparent as well as a hidden meaning.

[4] Reported by Ahmad in az-Zuhd (pg. 267), Ad-Daarimee (1/89), Al-Aajurree in Akhlaaq-ul-‘Ulamaa (pg. 74), and Abu Nu’aim in Hilyat-ul-Awliyaa (2/147) and its chain of narration is sound (hasan). [A]

[5] Reported by Ad-Daarimee (1/88) as a statement of Ibn ‘Umar. [A]

[6] Reported by Al-Aajurree in Akhlaaq-ul-‘Ulamaa (pg. 71 and Al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/113) as a statement of Ayoob, and its chain of narration is authentic (saheeh). [A]

[7] He was the great Imaam, Abu Haneefah An-Nu’maan bin Thaabit, the Jurist from Iraq. He saw Anas bin Maalik on more than one occasion. He was pious, knowledgeable and diligent in performing deeds. Ash-Shaafi’ee said about him: “With regards to Fiqh, the people are dependent upon Abu Haneefah.” He died in 150H.

[8] He was ‘Alqamah bin Qais bin ‘Abdillaah bin Maalik bin ‘Alqamah An-Nakha’ee from Koofah, Iraq. He was born during the lifetime of Allaah’s Messenger but never met him. He was from the major Taabi’een, being the main Jurist and Muhaddith of the people of Iraq. He studied very closely under Ibn Mas’ood and spread his knowledge after him, passing rulings and verdicts. He died in 72H and some say in 73H.

[9] He was Al-Aswad bin Yazeed bin Qais An-Nakha’ee from the companions of Ibn Mas’oodt. His kunyah was Abu ‘Amr, but he was also called Abu ‘Abdir-Rahmaan. He was from the major Taabi’een, reliable and knowledgeable, and he narrated many hadeeth. He passed away in either 74H or 75H.

AUTHOR: Al-Haafidh Ibn Rajab Al-Hanbalee
SOURCE: Fadlu ‘Ilm-is-Salaf ‘alaa ‘Ilm-il-Khalaf (pg. 39-43, Dar-ul-Imam Ahmad Ed.)

Not Everyone is suitable to be your Friend! Shaykh Ibnul-Qayyim al-Jawziyyah Rahimahullah

Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible.

Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from traveling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.

Ibnul-Qayyim al-Jawziyyah Rahimahullah 

[‘al-Wabil as-Sayyib’; p. 45]

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Be FIRM, and DO NOT change

Sheikh Muhammad bin Saalih al-Uthaimeen رحمه الله

“Be FIRM, and DO NOT change (your stance) because of the large number of attacks on you nor due to (their) being offended by your words. As long as you are upon the TRUTH then be firm, for truth is never budged (by falsehood). Thereafter, defend (the truth) if you are in a weak position. There is nothing lesser than defending (the truth). But if you are in a strong position, then upon you is to attack (the falsehood). For the days take turns (sometimes in your favor and sometimes otherwise).

But (remember) the most important thing is that even if you are in a weaker position, then you should remain firm. And never say: ‘Oh, all the people are in opposition to this.’ Rather, be firm, for Allaah سُبحانه وتعالى  aids His Deen, His Book, His Messenger throughout the ages.

No doubt that you will face harm (from the people). Here is Imaam Ahmadرحمه الله , he was dragged by a mule in the market and was whipped. But he was patiently firm.

And here is Sheikh-ul-Islaam (Ibn Taymiyyah)رحمه الله , who was driven around in the market on a cart and was thrown in the prison, but he remained firm.

It is not possible that the earth will always be a carpet of roses and flowers for a person who clings to the Sunnah (for he will face opposition and will be harmed by the people).”

[Sharh al-Nooniyyah of Ibnul Qayyim by Sheikh Ibn al-`Uthaimeen (3/270)]

Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah [Day 26]

Day Twenty-Six:
Reasons for Entering Hell
Muhammad Bin Saleh Al-Uthaymeen

My brothers: know that there are reasons for entering the hellfire, which Allah has clarified in the Qur’an and on the tongue of his Prophet (sallallaahu `alayhi wa sallaam). That is so people may avoid it and protect themselves from it. And these are of two kinds:

First: Causes that make a person a kafir, which take him from eman to kufr. This obligates upon such a person to abide in hell forever.

Second: causes that make a person a Fasiq, and he deserves to enter hell, but he will not stay there forever.

We will mention some cases for the first category.

First: To commit shirk, by making a partner to Allah in His rububiyah, uluhiya, or attributes. So whoever thinks there is another creator partnering with Allah or by himself, or thinks there is another God that deserves worship, or devotes some kind of worship to a false god, or that someone has knowledge, power, etc…, like Allah’s, then this person has committed major shirk, and will abide in hell forever. Allah says, “But you will see those in whose hearts is a disease hastening towards them, saying: We fear lest a calamity should befall us; but it may be that Allah will bring the victory or a punishment from Himself, so that they shall be regretting on account of what they hid in their souls.”

Second: Kufr in Allah, or his angels, or books, or messengers, or the Day of Judgment, or Qadr, so whoever disbelieves in one of these either by denying it, or doubting it, then he is kafir, who will stay in hell forever. Allah says, “Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that. These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement.” And, “Verily Allah has cursed the Unbelievers and prepared for them a Blazing Fire, To abide therein for a long time; they shall not find a protector or a helper, On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger! And they would say: “Our Lord! We obeyed our chiefs and our great ones, and they misled us as to the (right) Path. “Our Lord! Give them double Penalty and curse them with a very great Curse!””

Third: Disbelieving in one of the five pillars of Islam, so whoever disbelieves in tawheed, or in the Prophet, or that Islam is general for all mankind, or the obligation of prayer, fasting, zakah, or hajj, then he is a kafir because he is denying Allah, his messenger, and the ijmaa’ of the Muslims. Likewise, whoever denies that shirk is forbidden, or killing an innocent soul that Allah has forbidden to be killed, or that zina and homosexuality are forbidden, or anything else that is very clear in the Qur’an and sunnah to be haram. This is because he is denying Allah and his Prophet. But if a new Muslim denies that one of these is forbidden out of his ignorance, he doesn’t become a kafir until he learns more about the religion, then still denies it after his knowledge.

Fourth: Mocking Allah or his religion or Prophet, Allah says, “The Hypocrites are afraid lest a Sura should be sent down about them, showing them what is (really passing) in their hearts. Say: “Mock ye! But verily Allah will bring to light all that ye fear (should be revealed). And if you should question them, they would certainly say: We were only idly discoursing and sporting. Say: Was it at Allah and His communications and His Messenger that you mocked?”

Fifth: Cursing Allah or his religion or Prophet. Ibn Taymiyyah said, “Whoever curses Allah or the Prophet then he is a kafir, regardless if he thought it to be halal or haram to say it.” Our companions said, “He becomes a kafir if he was joking or serious.” This is the correct position, and it is narrated on Ishaq bin Rahawyah that he said, “The Muslims agreed that whoever curses Allah or his Prophet or denies something that Allah revealed then he is a kafir, even if he obeys what Allah revealed.” And the ruling in cursing any Prophet is the same as the ruling on cursing the Prophet Muhammad (sallallaahu `alayhi wa sallaam)

As for cursing other than the Prophet, then if their intention is to curse the prophet, for example if someone curses the Sahaba intending to curse the Prophet, because they were imitating the Prophet. Or if someone accuses one of the Prophet’s wives of zina, then he is a kafir because he is defaming the Prophet (sallallaahu `alayhi wa sallaam), Allah says, “Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women”

Sixth: Ruling by other than what Allah revealed, thinking it is more correct and beneficial, or that its equal to what Allah revealed, or that its permissible to rule by. He is a kafir, because Allah says, “Whoever did not judge by what Allah revealed, those are they that are the unbelievers.” Like wise if someone thinks that ruling by other than what Allah revealed is better than Allahs rules, or thinks that it is equal, or that it is permissible to rule by it, then he is a kafir, even if he rules by what Allah revealed, be cause the is denying Allah’s statement, “But who, for a people whose faith is assured, can give better judgment than Allah?”

Seventh: Nifaq, which is to be kafir in the heart, but to appear externally as a Muslim, whether by words or deeds. Allah says, “Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them.” this category is greater than the previous ones, so its punishment is more severe, they will be in the lowest depths of hell, because their kufr is a combination of kufr, deceit, and mockery. Allah says about them, “And there are some people who say: We believe in Allah and the last day; and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive. In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves). And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers. Are not they indeed the mischief-makers? But they perceive not. : And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know. When they meet those who believe, they say: “We believe;” but when they are alone with their evil ones, they say: “We are really with you: We (were) only jesting.””

Nifaq has many signs, from them: Doubting what Allah revealed, even if he makes himself appear to be a believer, Allah says, “They only ask leave of you who do not believe in Allah and the latter day and their hearts are in doubt, so in their doubt do they waver.” Also, to hate Allah and his messenger, Allah says, “Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion.” Also, to hate the superiority of Islam, and its victory and to be happy at it’s losses, Allah says, “If good befalls you, it grieves them, and if hardship afflicts you, they say: Indeed we had taken care of our affair before; and they turn back and are glad.” and “Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts. If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do.”

Likewise, to want fitna and division between Muslims, and to like that, Allah says, “Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking (to sow) dissension among you, and among you there are those who hearken for their sake; and Allah knows the unjust.” Also, to love the enemies of Islam and the leaders of kufr, and to praise and commend them, and to spread their opinions, Allah says, “Have you not seen those who befriend a people with whom Allah is wroth? They are neither of you nor of them, and they swear falsely while they know.”

Likewise to find fault with the believers, and to criticize their ibadah “They who taunt those of the faithful who give their alms freely, and those who give to the extent of their earnings and scoff at them; Allah will pay them back their scoffing, and they shall have a painful chastisement.” So they accuse those who work hard of showing off, and those who do less of not doing enough. Also, to be arrogant regarding the du’a of the believers, and to belittle and doubt it. “And when it is said to them: Come, the Messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride.” Also, to be lazy with the prayer. “Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.” The prophet (sallallaahu `alayhi wa sallam) said, “The heaviest prayers on the munafiqeen are Isha and Fajr.”(Agreed upon) Also, to harm and annoy Allah and the Prophet. Allah says, “And there are some of them who molest the Prophet and say: He is one who believes every thing that he hears; say: A hearer of good for you (who) believes in Allah and believes the faithful and a mercy for those of you who believe; and (as for) those who molest the Messenger of Allah, they shall have a painful punishment.” and “Those who annoy Allah and His Messenger – Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment. And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.”

So these are some of the signs of the munafiqeen, we mentioned them so that we can beware of having these signs in ourselves.

Taken from the book Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah.

Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah [Day 24]

Day Twenty-Four
From the Description of the People of Paradise
Sheikh Muhammad bin Saleh Al-Uthaymeen (rahimahullaah)

My brothers: You heard the description of paradise and its blessings, and what it contains from happiness. By Allah, this is what the people should compete to achieve, and what they should spend their entire lives to seek. As Allah (subhanahu wa taala) says, “Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous, those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good; And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done.” This is the description of the people of paradise.

First: “the righteous” These are the ones who fear their Lord, and fear the punishment in the afterlife, and they do what they are commanded obediently, with hopes of being rewarded

Second: “those who spend, whether in prosperity, or in adversity” these are the ones who spend what is commanded of them from zakah and charity, and spending on those who have a right to the money, and on Jihad and other paths of good. These people spend in prosperity and they do not love the money, and they spend in adversity without fear of needing the money.

Third: “who restrain anger” They are the ones who control their anger, and when they get angry they don’t harm those around them from their anger.

Fourth: “and pardon men” They are the ones who forgive those who have wronged them. Then Allah says,“for Allah loves those who do good.” Which shows that those who pardon others are from the good doers, because they wish to make good ties between the people as Allah says, “So whoever forgives, and repairs the relationships, indeed their reward is on Allah.”

Fifth: “And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins” The sin to be ashamed of is from the major sins, like wrongfully killing someone, or disobeying their parents, or committing zina, or stealing, or taking the money of the orphan, or spending in usury, and other major sins. The sin that wrongs a person’s soul is from the minor sin. So if a person commits a major or minor sin, then they remember the greatness of the one whom they disobeyed and feel fear, then they remember his forgiveness and mercy, so they race to it, and for these reasons, they are forgiven. As Allah says, “And who can forgive the sins except Allah.” This shows that they do not seek forgiveness from other than Allah, because no one else can forgive besides Him.

Sixth: “and are never obstinate in persisting knowingly in (the wrong) they have done” Meaning they do not continue committing the sin while they know it’s a sin, and they know the greatness of the one whom they disobey. And Allah (subhanahu wa taala) says,“Successful indeed are the believers Who are humble in their prayers, And who shun vain conversation, And who are payers of the poor due; And who guard their modesty Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy, But whoso craveth beyond that, such are transgressors, And who are shepherds of their pledge and their covenant, And who pay heed to their prayers. These are the heirs who will inherit Paradise: There they will abide.” These noble verses combined many descriptions of the people of paradise.

First: “the believers” These are the ones who believe in Allah and with all of the obligations of faith, from the angels, books, messengers, the Last Day, and Divine Decree its good and bad, they believe in all of this and practice it in their sayings and actions.

Second: “Who are humble in their prayers” Their hearts are present with them, and they feel as if they are standing between the hands of Allah (subhanahu wa taala) speaking to him with His words, and getting closer to Him with His remembrance, and they make supplication to Him, so they are humble.

Third: “Who shun vain talk” Vain talk is all that has no benefit, and there is no good in its saying or action, so they stay away from it from their strength and their willingness not to waste time. Just like they make their prayer filled with humbleness, they make their timed filled with benefit.

Fourth: “And who pay the zakah” They pay what they are obliged to, and this is a way to purify their sayings and actions.

Fifth: “And who guard their modesty Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy” They protect their modesty from committing zina, and also from touching and seeing. “For then they are not blameworthy” shows that it is permissible for them to be with their wives and what their right hand possesses, “But whoso craveth beyond that, such are transgressors” shows that masturbation is not permissible, because the verse only mentions the wives and what the right hand possesses.

Sixth: “And who are shepherds of their pledge and their covenant” They do what they promise at its promised time with its promised conditions. Allah has mentioned the description of the people of paradise in many different parts of the Qur’an. Allah mentions them so that whoever desires to go to paradise will know its requirements.

There are also many ahadeeth describing the people of paradise. The Prophet (sallallaahu `alayhi wa sallaam) said, “There is not any one from amongst you who makes wudhu, then says, “I bear witness there in no God but Allah alone with no partners, and I bear witness that Muhammad is his slave and Messenger, except that the eight doors or paradise are opened for them, and they can enter from whichever one they desire.”(Muslim) also, “Whoever follows the Mu’athin with their heart enters paradise.” (Muslim) Also, “Whoever builds a masjid with the intention of seeking the face of Allah, Allah builds for them a house in Jannah.” (Agreed upon) Also, “Five prayers Allah has prescribed on the slaves, whoever performs them without losing any of them, and with its rights, they have a covenant with Allah that they will enter Jannah.” (Ahmad, Abu Dawood, Nisaee) Thawban (radiallaahu ‘anhu) asked the Prophet (sallallaahu `alayhi wa sallaam) about an act that will enter him into paradise, The Prophet (sallallaahu `alayhi wa sallaam), “Increasing in sujood is upon you, for indeed you do not make one sajda to Allah, except that Allah will raise you in status and wipe away from your sins.” (Muslim) The Prophet (SAW),“There is not a Muslim slave who prays to Allah 12 rakahs of extra prayers, except that Allah builds for them a house in Jannah.”(Muslim) And they are four before dhuhur, and two after it, two after Maghrib, and two after Isha, and two before Fajr. Muadh ibn Jabal asked the Prophet (sallallaahu `alayhi wa sallaam) to tell him about an action that will bring him closer to Paradise and keep him away from the Fire. The Prophet (sallallaahu `alayhi wa sallaam) said, “You have asked about a great matter and indeed it is easy for whoever Allah makes it easy for, worship Allah and don’t associate with Him any partners, establish the prayers and give the zakah, and make Hajj…” (Ahmad, graded Saheeh by Tirmidhee) The Prophet (sallallaahu `alayhi wa sallaam) said, “The Umrah to Umrah is a forgiveness for what is between them, and a Hajj Mabroor is not rewarded except with Jannah.” (Agreed upon) The Prophet (sallallaahu `alayhi wa sallaam) was asked what will cause the most people to enter Jannah. He said, “Taqwah of Allah, and good manners.”(Tirmidhee and Ibn Habban’s Saheeh)

These ahadeeth show us many actions of the people of Paradise, for whoever desires reaching it. We ask Allah to make easy our path to Jannah.

Taken from the book Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah

What can a woman who is menstruating do on Laylat al-Qadr?

Praise be to Allaah.  

A woman who is menstruating may do all acts of worship apart from praying, fasting, circumambulating the Ka’bah and doing i’tikaaf in the mosque. 

It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to stay up at night during the last ten nights of Ramadaan. Al-Bukhaari (2401) and Muslim (1174) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When the last ten nights of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would refrain from marital relations, stay up at night and wake his family up.”  

Staying up at night is not only for prayer, rather it includes all kinds of acts of worship. This is how the scholars interpreted it. 

Al-Haafiz said: “Staying up at night” means staying up to do acts of worship. 

Al-Nawawi said: spending the night staying up to pray etc. 

He said in ‘Awn al-Ma’bood: i.e., in prayer, dhikr and reciting the Qur’aan. 

Praying qiyaam is the best act of worship that a person can do on Laylat al-Qadr. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in hope of reward, his previous sins will be forgiven.” (Narrated by al-Bukhaari, 1901; Muslim, 760). 

Because the woman who is menstruating is not allowed to pray, she can spend the night in doing other acts of worship apart from prayer, such as: 

1-     Reading or reciting Qur’aan.

2-     Dhikr – such as saying Subhaan-Allaah, La ilaaha illa-Allaah, al-Hamdu Lillaah, etc. She can repeat the words “Subhaan-Allaah wa’l-hamdu Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar(Glory be to Allaah, praise be to Allaah, there is no god but Allaah and Allaah is Most Great)” and “Subhaan Allaah wa bi hamdihi, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty)” etc.

3-     Istighfaar (praying for forgiveness), by repeating the phrase “Astaghfir-Allaah (I ask Allaah for forgiveness).”

4-     Du’aa’ (supplication) – she can pray to Allaah and ask Him for what is good in this world and in the Hereafter, for du’aa’ is one of the best acts of worship. The Prophet (peace and blessings of Allaah be upon him) said, “Du’aa’ is ‘ibaadah (worship).” (Narrated by al-Tirmidhi, 2895; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2370).

 The woman who is menstruating can do these acts of worship and others on Laylat al-Qadr. 

We ask Allaah to help us to do that which He loves and which pleases Him. May Allaah accept our righteous deeds.

Shaykh Muhammad Saalih al-Munajjid

Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah [Day 23]

Day Twenty-Three
From the Description of Paradise may Allah Make us from its Inhabitants
Sheikh Muhammad bin Saleh Al-Uthaymeen (rahimahullaah)

My brothers: Hasten to the forgiveness of your Lord, and to Paradise, whose width is that of the heavens and the earth, it has what no eye has ever seen, nor what any ear has ever heard, nor what has never crossed the mind of any person. Allah (subhanahu wa taala) says,“The parable of the Garden which the righteous are promised!- beneath it flow rivers: perpetual is the enjoyment thereof and the shade therein” and, “(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord.” And, “But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: “Why, this is what we were fed with before,” for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).” And,“And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility. Goblets of silver are brought round for them, and beakers (as) of glass (Bright as) glass but (made) of silver, which they (themselves) have measured to the measure (of their deeds) There are they watered with a cup whereof the mixture is of Zanjabil, The water of a spring therein, named Salsabil There serve them youths of everlasting youth, whom, when thou seest, thou wouldst take for scattered pearls. When thou seest, thou wilt see there bliss and high estate.” And, “In a Garden on high Where they hear no idle speech, Wherein is a gushing spring, Wherein are couches raised, And goblets set at hand, And cushions ranged, And silken carpets spread.” And, “Allah will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk.” The sheikh mentions many more verses from the Qur’an describing Paradise.

As for the ahadeeth that describe Paradise, Abu Hurairah (radiallaahu ‘anhu) said ” We said “Oh Messenger of Allah, speak to us about Paradise. What is it’s building material?” He said ”A stone of Silver and a stone of Gold, and it’s cement between the bricks is musk. It’s pebbles are pearls and rubies, it’s soil is saffron. He who enters it will be in bliss and never will become wretched; he will live forever and will never die. His garment will not wear out and his youth will never fade.”(Ahmed and Tirmidhee ) The Prophet (sallallaahu `alayhi wa sallaam) said, “Heaven has 8 doors, there is a door named Ar-Rayaan, no one enters it except the fasting ones.” (Agreed upon) The Prophet (sallallaahu ‘alayhi wa sallaam) said, “Indeed there are 100 levels in jannah Allah prepared for the mujahedeen in his sake between each level the distance between them is like that of the heavens and the earth, so if you ask Allah, then ask of Him for Firdous for indeed it is in the middle of Heaven at the highest point, and from it the rivers begin and above it is the throne of the Merciful.”(Bukhari) Also in Bukhari that the Prophet (sallallaahu `alayhi wa sallaam) said, “The people of Jannah will see the people above them just like you see the stars that are so far.” And he (sallallaahu `alayhi wa sallaam) said,“In Paradise there will be a tent of a single hollowed pearl, the width of which will be sixty miles from all sides. There will live a family in each corner, and the other will not be able to see the believer who goes around to them.” (Agreed upon) And He (sallallaahu `alayhi wa sallaam) said, “The first group (of people) to enter Jannah will be shining like the moon on a full-moon night. Then will come those who follow them who will be like the most shining planet in the sky. They will not stand in need of urinating or relieving of nature or of spitting or blowing their noses. Their combs will be of gold and their sweat will smell like musk; in their censers the aloes-wood will be used. Their wives will be large eyed maidens. All men will be alike in the form of their father Adam, sixty cubits tall.” (Muslim) as well as,“The inhabitants of Jannah will eat and drink therein, but they will not have to pass excrement, to blow their noses or to urinate. Their food will be digested producing belch which will give out a smell like that of musk. They will be inspired to declare the freedom of Allah from imperfection and proclaim His Greatness as easily as you breathe.” (Muslim) and, “In Paradise there is a street to which they would come every Friday. The north wind will blow and would scatter fragrance on their faces and on their clothes and would add to their beauty and loveliness, and then they would go back to their family after having an added luster to their beauty and loveliness, and their family would say to them: By Allah, you have been increased in beauty and loveliness after leaving us, and they would say: By Allah, you have also increased in beauty and loveliness after us.”(Muslim) and in Muslim as well, “There would be an announcer (in Paradise) who would make this announcement: Verily I there is in store for you (everlasting) health and that you should never fall ill and that you live (for ever) and do not die at all. And that you would remain young and never grow old. And that you would always live in affluent circumstances and never become destitute, as words of Allah, the Exalted and Glorious, are:” And it would be announced to them: This is the Paradise. You have been made to inherit it for what you used to do.” Suhaib reported the Prophet (sallallaahu `alayhi wa sallaam) saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would he dearer to them than the sight of their Lord, the Mighty and the Glorious.” (Muslim) Also in Muslim, the Prophet (sallallaahu `alayhi wa sallaam) said that Allah will say to the people of Jannah, “My pleasure has been bestowed upon you, and I will never be angry with you again.”

Oh Allah grant us eternity in Paradise, and bestow upon us your pleasure, and the ability to see your face.

Ameen!

Taken from the book – Sittings during the blessed month of Ramadān by Sheikh Ibn Uthaymeen Rahimahullah

A Sunnah of the Salaf that is very much strange and forgotten today – Ibn Rajab al-Hanbali

A Sunnah of the Salaf that is very much strange and forgotten today!

Ibn Jarîr said, ‘They (the salaf) used to recommend making ghusl every night from the last ten nights of Ramadân’.

An-Nakha’î used to make ghusl upon every night, and from them were those who used to make ghusl and perfume themselves on the nights most likely to be Laylatul Qadr.

And there were those from the Salaf who would wear their best and most expensive garments in the last ten nights, such as Anas Ibn Mâlik, Ayyûb as-Sakhtiyânî, Tamîm ad-Dârî, and many others.

Ibn Rajab said, ‘So it has been clarified that it is recommended, on the nights which are most likely to be Laylatul Qadr, to clean and beautify and perfume ones self, with ghusl and perfume and beautiful clothing…and like so, as it has been prescribed in the Sharî’ah, to beautify one’s self with good clothing for all prayers.

“O children of Adam, take your adornment at every masjid” [Surah A’raaf].

Ibn ‘Umar said, ‘and Allâh has more right that you beautify yourself for Him’.

Ibn Rajab continued to say, ‘and the outward beauty is not complete except with the inward beauty, with repentance, and turning to Allâh, the Most High, and purifying one’s self from the stain of sin and it’s consequences. For indeed, a beautiful outer self with an ugly inner wardself does not benefit even in the slightest’.

– Ibn Rajab al-Hanbali Rahimahullah
[Lataa’if ul Ma’aarif]