Way to increase your Eeman..

The way to increase Iman

Second question from fatwa No. (10561):

Q 2: It is admittedly true that faith increases and decreases. However, I suffer from weakness of faith and harshness of the heart. How can I strengthen my faith and soften my heart, and submit my limbs humbly to Allah amidst the worlds temptations? Dear Shaykh! Kindly elaborate on this matter. May Allah reward you.

A: Faith indeed increases if a person obeys Allah and decreases if they disobey Him.

So, you should be keen to preserve offering the obligatory prayers in congregation, pay Zakah willingly as a means to expiate sins, be merciful to the poor and the needy. You should keep company of pious and righteous people who may prove helpful to you in applying the rulings of Shari`ah and guide you to attain happiness in life and the Hereafter. You should avoid innovators and sinners lest they should beguile you into temptations and weaken your enthusiastic nature of benevolence. Do as many voluntary acts of goodness as you are able to, resort to Allah, and ask him to grant you success.

Once you do this, Allah will increase your faith, reward you for the pious deeds you might have missed, grant you more favors and hold you firm on the straight path of Islam.

May Allah grant us success! May peace and blessings be upon our Prophet, his family, and companions!

Permanent Committee for Scholarly Research and 'Ifta
`Abdul-`Aziz ibn `Abdullah ibn Baz
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=870&PageNo=1&BookID=7

Fatwa No. (4323):

Q: First: In light of the proverb, "Wisdom is taught through men's eloquence', I ask you to advise me how to strengthen my Iman (faith).
Second: I want to acquire knowledge of religion but as this kind of knowledge is not well cared for in Algeria; only a few Muslim brothers are keen on acquiring it. May Allah reward them.
Third: I'm working as a builder. The people working with me are not good Muslims. They talk about silly and obscene subjects.
Fourth: I have a friend whose Iman is weak. He usually speaks ill of our pious brothers. I feel uncomfortable because of him. I need your advice in this regard.

A: First: We advise you to recite and listen to the Qur'an regularly attempting to contemplate its meanings as much as you can. If you find difficulty in understanding any Qur'anic Ayah (verse), you may refer to scholars in your country or you may ask the scholars of Sunnah. We also advise you to constantly remember Allah using the authentic formulas of Dhikr (remembrance of Allah) like saying ' La Ilaha Illa Allah (there is no deity but Allah), Subhan Allah Wa Al-Hamdu Lillah Wa La Ilaha Illa Allah Wa Allahu Akbar (May Allah be Exalted, praise be to Allah, there is no deity but Allah, Allah is the Greatest). You may also refer to books such as (Al-Kalim Al-Tayyib), by Ibn Taymiyyah, (Al-Wabil Al-Sayyib) by Ibn Al-Qayyim (Riyad Al-Salihin) and (Al-Adhkar Al-Nawawiyyah) by Al-Nawawi. Faith increases and hearts find rest in the remembrance of Allah. Allah (may He be Exalted) says:Surah Al-Ra`d, 13: 28 Verily, in the remembrance of Allýh do hearts find rest.

You should observe the five pillars of Islam while hoping for the mercy of Allah and putting your trust in Him with regard to all affairs. Allah (may He be Exalted) says:(Surah Al-Anfal, 8: 2-4) The believers are only those who, when Allýh is mentioned, feel a fear in their hearts and when His Verses (this Qurýýn) are recited to them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone). Who perform As-Salýt (Iqýmat-as-Salýt) and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness, and a generous provision (Paradise).

Second: Islamic books are available in public libraries and book shops everywhere in the Muslim world. They are available upon request. We advise you to refer to scholars of Shari`ah who will guide you to borrow or buy the kind of books that may benefit you. You should ask scholars about matters which you find difficult to understand. We do not mind answering any question you may ask concerning matters of the Islamic Shari`ah. We ask Allah to make us steadfast upon the truth. Allah alone is the One Whose help is sought.

Third and Fourth: You should keep company of righteous people who may provide you with beneficial knowledge that will be helpful to you in performing acts of obedience. You should avoid evil company who may affect your morals, deject your enthusiasm, weaken your resolution in performing the rites of your religion or fulfilling your family role and who may tarnish your reputation. The Prophet (peace be upon him) advised his Ummah to keep company of righteous people and warned them against evil company. He set the following noble parable in this regard saying: The similitude of good company and that of bad company is that of the owner of musk and of the one blowing bellows, as for the owner of musk, you would buy from, or he would offer you free of charge, or you would smell its pleasant odour, and so far as one who blows the bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell. Narrated by Al-Bukhari on the authority of Abu Musa (may Allah be pleased with him).

MAGIC

The three categories of Tawheed and Shirk

Bismillaah Al-Hamdulillaah

by Shaykh 'Abdil 'Azeez bin 'Abdillaah bin Baaz

(This is) a clarification of the categories of Tawheed, and they are three:

- Tawheed ar-Ruboobiyyah (Lordship)
- Tawheed al-Uloohiyyah (Worship)
- and Tawheed al-Asma` was-Sifaat (Names and Attributes)

As for Tawheed ar-Ruboobiyyah: Then it is to believe that Allaah, the Most High, is the Creator of everything, and is the Disposer of Affairs of everything, and He has no partners besides Him in that.

And as for Tawheed al-Uloohiyyah: Then it is to believe that Allaah, the Most High, is the One worshipped in truth, and He has no partners besides Him in that. And this is the meaning of Laa Ilaaha Illa Allaah, and the meaning of this is: there is no deity worshipped in truth except Allaah. So all the acts of worship from Salaah (prayer), Sawm (fasting), and other than them, then they must be (done) sincerely for Allaah alone and it is not permissible to associate, anything from these acts of worship, with anyone other than Allaah.

And as for Tawheed al-Asma` was-Sifaat: Then it is to believe in everything, that has been revealed in the Noble Qur'aan and the authentic ahadeeth, from the names of Allaah and His attributes. And affirming them for Allaah alone, at the level that is befitting the Most High, without Tahreef (perverting the texts), without Ta`teel (denying their meanings), without Takyeef (seeking after their specific details), and without Tamtheel (likening Allaah to His Creation). Complying with the statement of the Most High:

"Say (O Muhammad): He is Allaah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him." - Al-Ikhlas (112):1-4

And His (subhana wa ta'aala) statement:

"There is nothing like unto Him, and He is the All-Hearer, the All-Seer." - Ash-Shura (42):11

And some from the people of knowledge (Ahlul 'Ilm), have divided it in to two types and have entered Tawheed al-Asma` was-Sifaat in to Tawheed ar-Ruboobiyyah. And this does not fall short in that, since the purpose is clear in both divisions.

And the categories of Shirk are three:

- Shirk Akbar (major Shirk)
- Shirk Asghar (minor Shirk)
- and Shirk Khafee (hidden Shirk)

As for Shirk Akbar: It requires the futility of the deeds (of an individual) and the eternal existence in the Fire for the one who died upon it. As the Most High said:

"But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them." - Al-An'aam (6):88

And the Most High said:

"It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah), to maintain the masaajid of Allaah (i.e. to pray and worship Allaah therein, to look after their cleanliness and their building, etc.), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide." - At-Tawbah (9):17

And whoever died upon that, Allaah will not forgive him, and Paradise is forbidden for him. As Allaah (subhana wa ta'aala) said:

"Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases" - An-Nisa (4):48

And the Most High said:

"Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers." - Al-Ma`idah (5):72

And from the types of Shirk Akbar are: calling upon the dead and the idols, seeking rescue from them, swearing by them, offering animal sacrifices to them, and similar to that.

And as for Shirk Asghar: then it is what has been established from the texts of the Book or of the Sunnah, as being designated as Shirk, but it is not from the types of Shirk Akbar. Such as riyaa` (performing a deed only to be seen by others) in (the performance of) some deeds, swearing by other than Allaah, saying: What Allaah willed (Masha` Allaah), and so and so willed, and similar to that.

Due to the statement of the Prophet (salallaahu 'alaihi wa sallam): What I fear for you the most is the minor shirk So he was asked concerning it, so he said: 'ar-Riyaa'". Reported by al-Imaam Ahmad, at-Tabaraani, and al-Bayhaqee from Mahmood ibn Lubayd al-Ansaari (radiallaahu 'anhu) with an authentic chain. And it was reported by at-Tabaarani with authentic chains from Mahmood ibn Lubayd, from Raafiya` bin Khadeej, from the Prophet (salallaahu 'alaihi wa sallam).

And his (salallaahu 'alaihi wa sallam) saying: Whoever swears by other than Allaah, then he has indeed committed Shirk. Reported by al-Imaam Ahmad with a saheeh chain from 'Umar ibn al-Khattaab (radiallaahu 'anhu) and reported by Abu Dawood and at-Tirmidhee with a saheeh chain from the hadeeth of Ibn 'Umar (radiallaahu 'anhu) from the Prophet (salallaahu 'alaihi wa sallam).

He (salallaahu 'alaihi wa sallam) said: "Do not say: 'What Allaah willed, and so and so willed', rather say: 'What Allaah willed, then so and so willed.'" Reported by Abu Dawood with a saheeh chain from Hudhayfah bin al-Yamaan (radiallaahu 'anhu).And this type (of Shirk) does not dictate apostasy, nor does it necessitate eternal existence in the Fire but it makes deficient the perfection of Tawheed, which is an obligation.

As for the third type: and it is as-Shirk al-Khafee and the proof of this is the statement of the Prophet (salallaahu 'alaihi wa sallam): "Shall I not inform you of what I fear for you more than the Maseeh ud-Dajjaal (the false messiah)?" They (the companions) said: 'Of course, O Messenger of Allaah!' He (salallaahu 'alaihi wa sallam) said: "It is the hidden Shirk (Khafee). A man stands for prayer and beautifies his prayer for those who are watching him." Reported by al-Imaam Ahmed in his Musnad from Abu Sa'eed al-Khudree (radiallaahu 'anhu).

And it is more befitting that Shirk be divided in to two types: Akbar (major) and Asghar (minor). As for the hidden Shirk, then it is contained in them both.So it is found in the major (Shirk), like the Shirk of the Munafiqoon (hypocrites). Because they hide their false aqa'id (creeds), and show Islaam outwardly with duplicity and fear for their ownselves.

And it is in the minor Shirk, such as riyaa`, as is related in the hadeeth of Mahmood ibn Lubayd al-Ansaari that was presented and the hadeeth of Abu Sa'eed that was mentioned. And Allaah is the One with Whom is success.

WE can only Repent!

t is reported that Talq b. Habîb – Allâh have mercy on him – said, “The right of Allâh is too great and heavy for the creation to fulfill and the blessings of Allâh are too many to enumerate, but you should remain repentant, morning and evening.”
Ibn Abî Al-Dunyâ, Al-Taw

Back bitting pt.4

How are you today (lit. How is your morning)?

It was related from Al-Marroodhee that he asked (Al-Imaam) Ahmad:

He replied:

How can one’s day be while he is required by his Lord to perform obligatory acts of worship?

(How can one’s day be while) his Prophet is calling him to practice the Sunnah?

(How can one’s day be while) two angels are requiring from him to correct his deeds?

(How can one’s day be while) his nafs urges him to follow its desires?

(How can one’s day be while) Iblees is beckoning him to commit all types of indecent, evil deeds?

(How can one’s day be while) the Angel of Death is observing him (waiting) to take his soul?

(How can one’s day be while) his dependants are asking him to provide them with maintenance?

Taken from Siyaar A'laamin Nubalaa by Al-Imaam adh-Dhahaabee; volume 11/227


Translated by Dawud Adib



Dawud Adib the son of David C.White Sr.

THE JINN,MAGIC AND THE EVIL EYE.

Envy:

Taken From: My Advice To The Women
By the Shaykhah: Umm 'Abdillaah al-Waadi'iyyah
With the introduction and review of the Esteemed Shaykh:
Aboo 'Abdur-Rahmaan Muqbil ibn Haadee al-Waadi'ee
Pgs. 242-251


Musaddad told us that Yahya told us upon the authority of Shu'bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu 'alayhi wa sallam) said:

"None of you [truly] believes until he loves for his brother what he
loves for himself." (288)


Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.


Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, "So and so is not human." The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things. This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]


It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.


Upon the authority of 'Abdullaah ibn 'Amr ibn al-'Aas who narrated that the Prophet (sallAllahu 'alayhi wa sallam) said:

"So whoever desires to remove himself from the Fire and enter the
Paradise, such that death overcomes him while he is a believer in
Allaah and the Last Day, then let him treat the people in a manner
in which he wishes to be treated." (290)


So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.

Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.

The one who does not desire good for the Muslims is described with despicable attributes.

From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their
characteristics.


Allaah the Exalted says:

"Or do they envy people for what Allaah has given them
of His Bounty? We have indeed already given the family
of Ibraaheem (Abraham) the Book and the wisdom, and
conferred upon them a great kingdom."
[Soorah an-Nisaa' 4:54]

Allaah the Exalted says:

"Many of the people of the Scripture (Jews and
Christians) wish that if they could turn you back to
disbelief after you have believed, out of envy from
themselves, (even) after the truth has become clear to
them."
[Soorah al-Baqarah 2:109]


Therefore, the Jews and Christians do not desire that good comes
to any one of the Muslims. Thus, they desire from us that we
abandon our religion while they know what we are upon leads to
everlasting happiness and we have been prohibited from imitating
them.

Envy (Hasad) is from the characteristics of the hypocrites:


The Exalted says:

"If some good should touch you, it distresses them, but if
some evil should befall you, they rejoice at it. And if you
remail patient and fear Allaah, their plot will not harm
you at all. Indeed, Allaah encompasses all that they do."
[Soorah Aali 'Imraan 3:120]


Envy (Hasad) can sever even the strongest of bonds. The sons of Ya'qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their
father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.


The Exalted says:

"When they said, Truly, Yoosuf (Joseph) and his brother
(Benjamin) are more beloved to our father than we,
while we are a group consisting of many. Certainly, our
father is in clear error. Kill Yoosuf (Joseph) or cast him
out to (another) land, so that the favour of your father
may then be attainable for you, and after that you will be
a righteous people."
[Soorah Yoosuf 12:8-9]



Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.

Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:

"And when your Lord said to the angels, 'I will create a
human being out of clay from an altered black smooth
mud. So, when I have fashioned him and breathed into
him the soul which I created for him, then fall down to
him in prostration.' So, the angels prostrated themselves,
all of them together. Except Iblees (Satan), he refused to
be with those who prostrated. (Allaah) said, "O Iblees (Satan)!
Why is it that you are not with those who prostrate?' He
said, 'Never would I prostrate myself to a human whom You
created out of clay from an altered black smooth mud.'
(Allaah) said, 'Then, get out of here, for indeed, you are
an outcast. And certainly upon you is the Curse until the
Day of Recompense.'"
[Soorah al-Hijr 15:28-35]


Similarly, the story of the two sons of Aadam, one of them envied
his brother because Allaah accepted his brother's sacrifice while
his own sacrifice was not accepted. This envy led him to kill his
brother


The Exalted says:

"And recite to them the story of the two sons of Aadam
in truth; when they both offered a sacrifice (to Allaah), it
was accepted from the one of them but was not accepted
from the other. The latter said to the former, 'I will
surely kill you.' The former said, 'Certainly, Allaah
accepts only from the righteous. If you raise your hand
against me to kill me, I shall not raise my hand against
you to kill you, for I fear Allaah, the Lord of the worlds.
Indeed, I intend to let you acquire my sin as well as your
sin and then you will be one of the people of the Fire.
And that is the recompense of the wrongdoers.' So his
soul permitted for him the murder of his brother; he
murdered him and became one of the losers. Then Allaah
sent a crow who scratched at the ground to show him how to
hide the disgrace of his brother. He said, 'Woe to me! Have
I failed to be like this crow and hide the disgrace of my
brother?' Then he became one of the regretful.
[Soorah al-Maa'idah 5:27-31]


So then, the consequences of envy (Hasad) are harmful and can
cause separation between two friends and between a man and his
brother.

2- The envious resent of the decree of Allaah:
Therefore, he sees himself as though he has been cheated
and for this reason, he cannot feel contentment or
tranquility, but rather he feels depressed and sad.

It is upon mankind to look to those whom are below them, for
indeed this is closer to recognizing the blessings (of Allaah) and
being thankful for them; while looking towards those who are
above them, leads to remorse and sadness and the belittling of
one's self.

And Zuhayr ibn Harb told me that Zubayr told us. (291)

In addition, Aboo Kurayb told us that Aboo Mu'aawiyyah told us.

Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu'aawiyyah and Wakee' told us upon the authority of Al-'A'mash
from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu 'alayhi wa sallam) said:

"Look to those who are below you, and do not look to those whom
are above you, because it is more appropriate that you do not
belittle the blessings of Allaah." (292)


No matter what mankind acquires in the worldly life, none of it
matters in the least when compared to the safeguarding of his religion.

3- From the examples of the envious person's resentments of
the decree of Allaah is if the envious person had the ability
to remove a blessing that was given to a person whom Allaah
had favored with His blessings, he would most definitely do
so. Either by making him poor after he had been rich, or by
making him lowly after he had been honorable or ignorant when
he had been knowledgeable or childless after once having many
children or ugly after having been handsome or sickly after
having been healthy and other than that.


Moreover, Allaah the Mighty and Majestic censures the one who withholds
resentment towards His decree and His wisdom. He, the Glorified says:

"Do they distribute the Mercy of your Lord? It is We
who appropriate their livlihood in this world, and We
have raised some of them above others in degrees, so that
they may make use of one another for service. But the
Mercy of your Lord is better that whatever they accumulate."
[Soorah az-Zukhruf 43:32]


The Poet said:

Should it not be said to the one who was envious of me,
"Do you not know whose rights you have violated?"
He has violated the rights of Allaah with his action
because he was not contented with what he was given.
So becasue of this, Allaah increased me (in good) and
refused your supplications because of your insolence."

It is very important that the envious people be neglected as mentioned
by the poet:

"Remain patient upon the envy of the jealous, for indeed
patience will deter them.
Indeed the fire will devour itself if it does not find anything
else to burn."


Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:

"Say, I seek refuge in the Lord of the daybreak. From
the evil of that, which He has created. And from the evil
of the darkness when it settles. And from the evil of
those who blow on the knots. And from the evil of the
envier when he envies."
[Soorah al-Falaq 113:1-5]


In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu 'alayhi wa sallam) for everything that might harm him and
this included the envious person.

Muhammad ibn Abee 'Umar al-Makkee told us that 'Abdul-'Azeez
ad-Daraawardee told us upon the authority of Yazeed (who is Ibn 'Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn 'Abdur-Rahmaan from 'Aa'ishah - the wife of the Prophet (sallAllahu 'alayhi wa sallam) that she said, "If the Messenger of Allaah (sallAllahu 'alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:

'In the Nmae of Allaah, may He heal you, and from every
ailment, may He cure you, and from the evil of the envier
when he envies; and from the influence of the eye.'" (294)


The Levels of Envy

1- From them is the one who exerts effort to remove the blessings
of the person who is envied by way of transgression upon him
with statements and actions. Then from these people are those
who exert themselves in an effort to acquire what has been
removed from the person against who was transgressed.

2- From them is the one who restricts his efforts to removing the
blessings of the person who he envies without acquiring anything
from him. This is the more evil and despicable of the two. This
blameworthy envy is prohibited.

3- Another group from amongst the people, if they happen to envy another
person, they do not act in accordance with their envy. These people do
not transgress against the person who is envied by way of their
statements nor their actions.

4- Another group of people, if they find within themselves envy, they
strive hard to remove it with kindness to the one whom they have
envied by initiating goodness towards him and by supplicating for him,
and spreading news of his good qualities. They do all of this in an
effort to remove what they found in themselves of envy until this envy
eventually changes because of their desire to be a better Muslim. This
is from the highest degrees of belief and the possessor of this is a
complete believer who loves for his brother what he loves for himself.

Compare Yourself..

Ibn Hazam al-Andalusee (rahima-hullaah) mentions:

((When you compare yourself with others in matters of wealth, position, and health, you should look at people less favoured than yourself. When you compare yourself with others in matters of religion, knowledge and virtue, look at people who are better than yourself)).

al-Akhlaaq was-Siyar - Ibn Hazam al-Andalusee

The Wahhabi Myth

Dispelling Prevalent Fallacies and the Fictitious Link with Bin Laden By Haneef James Oliver

The 'Wahhabi' Myth by Haneef James Oliver clarifies many of the gross inaccuracies and outright lies that have been attributed to the belief of the Salafi Muslims (often referred to as "Wahhabis"). Although some reporters have been vigilant enough to rebut some of these widespread fables, most have fallen headfirst into what one discerning reporter called, "the neo-conservative line that the whole conspiracy against America can be traced back to Wahhabism and the government of Saudi Arabia."

The author of The 'Wahhabi' Myth outlines the principles of the Salafi creed in an easy to understand manner. Using many different sources, he carefully presents the arguments of the critics of Salafism and successfully addresses the misconceptions that are contained within these criticisms. Specifically, he addresses the commonly held belief that Osama Bin Laden is a Salafi/"Wahhabi". He compellingly dispels this myth and unveils the sect that has provoked Bin Laden to become the leader of a terrorist movement.



Karen Armstrong speaks about the difference between Osama bin Laden's sect (Qutbism) and Salafism/"Wahhabism" in a Guardian article entitled "The label of Catholic terror was never used about the IRA":

“Bin Laden was not inspired by Wahhabism but by the writings of the Egyptian ideologue Sayyid Qutb, who was executed by President Nasser in 1966. Almost every fundamentalist movement in Sunni Islam has been strongly influenced by Qutb, so there is a good case for calling the violence that some of his followers commit "Qutbian terrorism." Qutb urged his followers to withdraw from the moral and spiritual barbarism of modern society and fight it to the death.

Western people should learn more about such thinkers as Qutb, and become aware of the many dramatically different shades of opinion in the Muslim world. There are too many lazy, unexamined assumptions about Islam.”


Excerpt from The "Wahhabi" Myth:

The word "Wahabism" is in fact nothing but a meaningless appellation which is used by people in two cases: The term "Wahabism" is often used to describe those who closely stick to the verses of the Qur'an and the narrations of the Prophet Muhammad (may Allah raise his rank and grant him peace) in all religious affairs. Consequently, instead of directly attacking Islam for those things that do not appeal to their desires, they call anyone who follows these texts "Wahabis."

Another different and contemporary usage has appeared for this term. Anybody who belongs to any of the current Qutbist type groups or movements that call for political overthrows, endless blind purported Jihads which are based upon principles other than those found in Islam and led by people who have no knowledge based background in Islamic scholarship, are entered into a giant umbrella group called "Wahabism." This is done even though these followers of Sayyid Qutb despise the Salafi/"Wahabi" scholars and their creed.

Hence, in the first case, "Wahabism" is used to mean "anything I don't like about Islam," and in the second case, "anything I don't like about what the contemporary Qutbist movements do; things that have no basis in Islam."

The media and general population are invited to actually begin to study the principles of Salafism/"Wahabism" and report about it accurately, especially as it seems that the "War Against Terrorism" seems to slowly be turning into the "War Against Wahabism."

Some Western intellectuals are doing something to contest this trend, but they are few and far between, and their knowledge of the nature of Salafism is limited. Gary Leupp, a history professor and coordinator of the Asian Studies Program at Tufts University, posed the following question concerning this current of thought: "In Saudi Arabia itself, is "Wahabism" really the threat posited by some neocons? John Esposito, director of the Center for Muslim-Christian Understanding at Georgetown University, suggests otherwise."

Professor Leupp quotes Esposito as saying: "Even conforming to an ultra-conservative, anti-pluralistic faith does not necessarily make you a violent individual." Leupp adds: "There are of course millions of peaceable if ultra-conservative, anti-pluralistic Christians."

Driving in his point, Leupp cites F. Gregory Gause III, a professor of political science at the University of Vermont, when he warned the House Subcommittee on Middle East and South Asia about the "dangerous trend" of linking "Wahabism" with terrorism, wherein he explained that this phenomena "is not Saudi or 'Wahabi' in any exclusive sense. It is part of the zeitgeist of the whole Muslim world right now. It is undoubtedly true that the al-Qa'ida network was able to recruit many Saudis. But it would be a mistake to attribute this simply to some purported affinity between 'Wahabism' and al-Qa'ida's message of jihad."

Stating that although "some Saudi clerics and intellectuals have supported al-Qa'ida's message [note: the supporters of Sayyid Qutb, the Qutbists]," he adds that "the vast majority have condemned it [note: the Salafi/"Wahabi" scholars]."

"Moreover," he says, "Al-Qa'ida has been able to recruit both fighters and intellectual supporters from many countries - Egypt and Pakistan, to name but two - where 'Wahabism' is not a prominent intellectual current."

- abridged from the book: The 'Wahhabi' Myth

WARNING ON YASIR QADHI!!

FREEMASON WAR ON ISLAM 1/2

FREEMASON WAR ON ISLAM 2/2

Niqabi, interrupted

Niqabi, interrupted
Wearing my niqab is a choice freely made, for spiritual reasons
Naima B.Robert
I put on my niqab, my face veil, each day before I leave the house, without a second thought. I drape it over my face, tie the ribbons at the back and adjust the opening over my eyes to make sure my peripheral vision is not affected.

Had I a full-length mirror next to the front door, I would be able to see what others see: a woman of average height and build, covered in several layers of fabric, a niqab, a jilbab, sometimes an abayah, sometimes all black, other times blue or brown. A Muslim woman in 'full veil'. A niqabi.

But is that truly how people see me? When I walk through the park with my little ones in tow, when I reverse my car into a parking space, when I browse the shelves in the frozen section, when I ask how to best cook asparagus at a market stall, what do people see? An oppressed woman? A nameless, voiceless individual? A criminal?

Well, if Mr Sarkozy and others like him have their way, I suppose I will be a criminal, won't I? Never mind that "it's a free country"; never mind that I made this choice from my own free will, as did the vast majority of covered women of my generation; never mind that I am, in every other respect, an upstanding citizen who works hard as a mother, author and magazine publisher, spends responsibly, recycles and tries to eat seasonally and buy local produce!

Yes, I cover my face, but I am still of this society. And, as crazy as it might sound, I am human, a human being with my own thoughts, feelings and opinions. I refuse to allow those who cannot know my reality to paint me as a cardboard cut-out, an oppressed, submissive, silenced relic of the Dark Ages. I am not a stereotype and, God willing, I never will be.

But where are those who will listen? At the end of the day, Muslim women have been saying for years that the hijab et al are not oppressive, that we cover as an act of faith, that this is a bonafide spiritual lifestyle choice. But the debate rages on, ironically, largely to the exclusion of the women who actually do cover their faces.

The focus on the niqab is, in my opinion, utterly misplaced. Don't the French have anything better to do than tell Muslim women how to dress? Don't our societies have bigger problems than a relative handful of women choosing to cover their faces out of religious conviction? The "burka issue" has become a red herring: there are issues that Muslim women face that are more pressing, more wide-reaching and, essentially, more relevant than whether or not they should be covering with a niqab, burqa or hijab.

At the end of the day, all a ban will do is force Muslim women who choose to cover to retreat even further - it is not going to result in a mass "liberation" of Muslim women from the veil. All women, covered or not, deserve the opportunity to dress as they see fit, to be educated, to work where they deem appropriate and run their lives in accordance with their principles, as long as these choices do not impinge on others' freedoms. And last time I looked, being able to see a woman's hair, legs or face were not rights granted alongside "liberté, egalité et fraternité".

As a Muslim woman living in the UK, I am so grateful for the fact that my society does not force me to choose between being a practising Muslim and an active member of society. I have been able to study, to work, to establish a writing career and run a magazine business, all while wearing a niqaab. I think that that is a credit to British society, no matter what the anti-multiculturalists may say, and I think the French could learn some very valuable lessons from the British approach.

So, three cheers for those women who make the choice to cover, in whatever way and still go out there every day. Go out to brave the scorn and ridicule of those who think they understand the burka better than those who actually wear it. Go out to face the humiliating headlines. Go out to face the taunts of schoolchildren. Go out to fight another day. Go out to do their bit for society and the common good. Because you never know, if Mr Sarkozy and his supporters have their way, there could come a day when these women think twice about going out there into a society that cannot bear the way they look. And, who knows, I could be one of them.

And, while some would disagree, I think that would be a sad day.

Na'ima B. Robert is the founding editor of SISTERS , a magazine for Muslim women and author of 'From My Sisters' Lips ', a look at the lives of British Muslim women who cover.

HAVE YOUR SAY
I spent many years living in an area heavily populated by muslims, and frankly, consider it an insult to my intelligence to be told that "vast majority" of women wear the veil by choice. The most common reason for wearing the veil is being taught from a young age that you don't have a choice.
Tim, Hounslow,
I want to thank you for your very beautiful description of the day of the Niqabi woman. I have veiled off and on since 1995 and I would love to veil everyday and everywhere I go, but I don't. I know it is not easy to understand but we veil because we know that it is pleasing to our Lord.
Sakinah bint Hyman, Wilmington, USA
I enjoyed Naima B.Robert 's comments. I believe in freedom of choice. No one has right to tell me what I should wear or what I should eat. It is my freedom, it is my right. We should fight to protect our rights.

your place begins in the grave!

RELAXATION IS IN PARADISE!!!

Ibn Al Juwziee said:

Whoever does not read the stories of the Salaf and the path that they tread, he can never tread that path. It is befitting for a person to know and understand that the nature of an individual (character) is a thief. If a person leaves his nature with the people of his time, his nature will steal from theirs and he will become similar to them. But if he reads into the lives of the Salaf his nature will join theirs and he will learn from their character....(Telblees Iblees)

The following are just a few examples from the past and present day scholars informing of their love of knowledge and their preference of it over relaxation.

First:

It was reported by Ibn al Qayyim in his book: "Rawdatul Muhibeen", I was informed by my Sheikh (Ibn Taymiyyah), he said: When I became sick the doctor said to me: Verily your research and Islamic lecturing increases your illness. I (Ibn Taymiyyah) replied: I can not stop, and I will debate you in your knowledge! If a person becomes happy and joyful doesn't this strengthen their soul or spirit, and as a result wards off illness? The doctor responded: Of course. So I (Ibn Taymiyyah) said: Verily my spirit is pleased with knowledge and it strengthens my nature and due to that I find relaxation. The doctor responded: This is something our knowledge doesn't apply to.

Second:

It was reported by Sheikh Muhammed bin Hadee to some of his visitors that he was told a story by Ahmed Al Hakimy, the brother of Sheikh Hafith Al Hakimy:

One year while Sheikh Hafith Al Hakimy was on Hajj or during Ramadan in Mecca, he was looking for the book titled: "Creation of The Servant's Action" by Imam Al Bukhari. While in Mecca he was informed that someone had arrived from India with a copy of the book and that he had given it to the library there in The Haram. Sheikh Hafith visited the library and requested to borrow the book under the condition that he would not leave the Haram and that he would return the book the following day after the rising of the sun. He took the book and requested for someone to bring him paper and a pen. He sat and made his own copy of the book. Then he continued to memorize the book until Fajr. After Fajr he rested for a short period of time and then woke up. Upon waking, he returned the original book to the library and said: Here is your original, and here is an extra copy (the copy he himself wrote) and the book is in my head (memorized).

May Allah grant Sheikh Hafith Al Hakimy ease in his grave and raise him with the righteous ameen.

It was also mentioned by Sheikh Ahmed An Najmee the following:

We (as young boys) were instructed by our teacher Sheikh Abdullah Al Qara'wee to memorize the Quran in preparation for the month of Ramadan. We would memorize during the day, and toward the end of the day we gathered to test one another in memorization. I (Ahmed An Najmee) memorized a hizb for that day. Surprisingly, Hafith Al Hakimy memorized a full Juz! We continued for a full month, and everyday Hafith would memorize a full Juz completing the entire Quran in one month!

Third:

It was reported by Sheikh Abdul Kareem Al Kudair:

I was informed by one of the widows of Sheikh Abdul Azeez bin Baz that one day he returned home from the hospital, and upon entering the house she noticed that he was very tired and exhausted. After falling to sleep, she changed his alarm clock from the normal set time for night prayer, to a later time. The Sheikh woke at his normal time without the clock and inquired why the clock did not work. His wife informed that she had changed the time in order for him to relax. He admonished her and said: Relaxation is in Paradise!

(Lecture titled:"Radiant Pages From The (examples) of The Worship of The Scholars")


Translated By Our Brother: Mustafa George

Alî, the Armor and the Christian

Alî, the Armor and the Christian

During his Caliphate, ‘Alî b. Abî Tâlib – Allah be pleased with him – saw some armor of his with a Christian. He decided to take the matter up legally, so he took the dispute to Shurayh (the Judge).
‘Alî said, “This is my armor, and I have not sold it nor given it away.” Shurayh said to the Christian, “What have you to say about what the Amîr of the Believers claims?” The Christian replied, “It is my armor, although I do not regard the Amîr of the Believers to be a liar.” Shurayh then turned to ‘Alî, “O Amîr of the Believers, do you have any proof (of ownership)?” ‘Alî laughed and said, “Shurayh is correct, I have no proof.” So Shurayh judged that the armor was the Christian’s. The Christian took it and began to walk away but then returned. He proclaimed, “As for me, I testify that this is the judgment of the Prophets – the Amîr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allâh and I bear witness that Muhammad is the Messenger of Allâh. By Allâh, the armor is yours o Amîr of the Believers. I followed the army when you were on your way to the Battle of Siffîn and the armor came out of your equipment.” ‘Alî said, “If you have accepted Islâm the armor is yours.” And then he put him on his horse. Al-Sha’bî (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawârij (alongside ‘Alî) at the battle of Nahrawân.”
Ibn Kathîr, Al-Bidâyah wa Al-Nihâyah Vol.8 p5.

boycotting jewish products?!

The Inevitable

The Inevitable
Alhamdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa Muhammad

According to Abdallaah bin Bakr bin Habeeb al-Sahmee: We were told by a man in the mosque of al-Junaabidh that `Umar bin `Abd al-`Azeez delivered a sermon to the people in Khunaasirah in which he said: O people, you were not created in vain, nor will you be left to yourselves [See 75:36]. Rather, you will return to a place in which Allaah will descend in order to judge among you and distinguish between you. Destitute and lost are those who forsake the all- encompassing mercy of Allaah, and they will be excluded from Paradise, the borders of which are as wide as the heavens and the earth. Don’t you know that protection, tomorrow, will be limited to those who feared Allaah [today], and to those who sold something ephemeral for something permanent, something small for something great, and fear for protection? Don’t you realize that you are the descendants of those who have perished, that those who remain will take their place after you, and that this will continue until you are all returned to Allaah? Every day you dispatch to Allaah, at all times of the day, someone who has died, his term having come to an end. You bury him in a crack in the earth and then leave him without a pillow or a bed. He has parted from his loved ones, severed his connections with the living, and taken up residence in the earth, whereupon he comes face to face with the accounting. He is mortgaged to his deeds: He needs his accomplishments, but not the material things he left on earth.

Therefore, fear Allaah before death descends and it’s appointed times expire. I swear by Allaah that I say those words to you knowing that I myself have committed more sins than any of you; I therefore ask Allaah for forgiveness and I repent. Whenever we learn that one of you needs something, I try to satisfy his need to the extent that I am able. Whenever I can provide satisfaction to one of you out of my possessions, I seek to treat him as my equal and my relative, so that my life and his life are of equal value. I swear by Allaah that had I wanted something else, namely, affluence, then it would have been easy for me to utter the word, aware as I am of the means for obtaining this. But Allaah has issued in an eloquent Book and a just example (sunnah) by means of which He guides us to obedience and proscribes disobedience. He lifted up the edge of his robe and began to cry and sob, causing the people around him to break into tears. Then he stepped down. That was the last sermon he gave before he died, may Allaah have mercy on him.

For variant versions of this sermon, see Ibn `Abd al-Hakam, Seerah 43-45, 132-33; Ibn Katheer, Bidaayah, IX, 199; This translation was taken from The History of al-Tabaree, Vol

“For over My servants no authority shall you have…”

All praises belong to ALLAH peace and blessings are upon the Messenger of ALLAH, as to what follows…

{ALLAH the Exalted says…}



“For over My servants no authority shall you have…”

Some of the Companions said…

{Verily the believer exhausts his devil just like one of you exhausts his camel during travel.}

í Exhaust: weaken; meaning they exhaust him making him lose weight.

Thus making him a (nidwan)

And the (nidwu) is animal that has become lean (skinny) though traveling thus it meat has left its body.

Meaning the believer wears out his devil, so he debilitates him and makes him lose weight from his grief and sadness, because he is not able to tempt him.

Just like the person wears out his riding camel during travel and makes it lose weight due to the length of the travel and its hardships.

And this is the condition of the believer with his devil in the constant struggle with him.

He resists his plots and plans and whispers by always being firm upon the obedience of ALLAH the Exalted and Mighty.

And with this ibn Abi Dunya narrates in his book “The plots of the devil” from some of the salaf they said…

Verily a devil meets another devil so he says to him, “Why is it that I see you looking sickly? (Meaning the change is weight) The (other) devil replies, verily I am with a man that if he eats he remembers the name of ALLAH so I can not eat with him. And if he drinks he remembers the name of ALLAH so I can not drink with him. And if he enters into his home he remembers the name of ALLAH so I am rejected outside of the house.

The other devil says, but as for me then I am with a man if he eats he does not remember ALLAH so he and I eat together, and if he drinks he does not remember ALLAH so I drink with him, and when he enters his home he does not remember ALLAH so I enter with him.

8 Benefits of Prayer

Ibn Qayyim al-Jawziyyah [d.751]


[In the Name of Allaah, the Compassionate, the Most Merciful...]

In his excellent book, Zaad al-Ma'aad, in the section which includes the book, At-Tibb an-Nabawee, Shaykh al-Islaam Ibn al-Qayyim (may Allaah have Mercy on him) stated in his alphabetized discussion of medicines and nutrition:

- Prayer -

Allaah the Exalted has said:

( And seek help in patience and in prayer. Surely that is something quite difficult on (people) other than people of humility and submissiveness ) [2]

And He has said:

( O you who believe! Seek help in patience and in prayer! Verily, Allaah is with those who are patient. ) [3]

And He, the Exalted One, has said:

(And command your family to pray, and be patient upon that. We are not asking you for any provisions, (rather) We provide for you, and the favorable outcome is for (those with) taqwaa (consciousness of Allaah that produces righteous actions). ) [4]

And in the Books of Sunnah it is reported that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) used to hasten to prayer whenever an affair disturbed him. And previously discussed was the concept of healing most ailments through prayer before seeking out other ways of dealing with them.

- 1 - Prayer is something that causes one to receive sustenance.

- 2 - It is something that safeguards one's physical health.

- 3 - It keeps away harmful things.

- 4 - It casts away illnesses.

- 5 - It strengthens the heart.

- 6 - It brightens one's countenance.

- 7 - It delights the soul.

- 8 - It gets rid of laziness.

- 9 - It makes the limbs active.

- 10 - It increases one's physical strength.

- 11 - It expands the chest (making one at ease and giving him insight).

- 12 - It is nourishment for the soul.

- 13 - It illuminates the heart.

- 14 - It safeguards one's blessings.

- 15 - It repels catastrophes.

- 16 - It brings on blessings.

- 17 - It keeps away the Shaytaan (the Devil).

- 18 - It draws one close to Ar-Rahmaan (Allaah, the Most Merciful).

And overall it has an amazing effect on the health of the body and heart, and in strengthening them and expelling harmful pollutants from them. No two people have been afflicted with any disability, disease, or other calamity, except that the portion of the one who prays is less and his outcome is cleaner.

Also, prayer has an amazing effect on the evils of the dunyaa (the worldly life) and how it repels them, especially when the prayer is performed properly and completely, inwardly and outwardly. Nothing keeps the evils of the dunyaa at bay and brings on the benefits of it like prayer.

The reason behind this is that prayer is one's connection to Allaah, the Mighty and Majestic. So based on the strength of a person's relationship with his Lord, the Mighty and Majestic, the doors of goodness will accordingly be opened up for him, bad things and the reasons for them befalling him will be cut off, and the elements of success granted by His Lord, the Mighty and Majestic, will begin pouring in, along with safety and good health, wealth and worldly riches, relaxation, bliss, enjoyment, and all types of joyful affairs will be brought to him, and in an expedient manner, too. [5]

Sheikh Uthamin rejects poem of praise teaches important lesson

Question: All praises belong to Allah, peace and blessing are upon the Messenger of Allah.

As to what follows; Noble Sheikh I seek your approval for this poem I am going to read.


Oh my Nation verily this night will be followed by daybreak and its light will spread throughout the earth

And the good is anticipated and the victory is expected and the truth despite the efforts of evil is victorious.

And with the accompaniment of the Creatorýs blessing itsý journey is pure, it has not with it flaws nor cloudiness.

As long as there is in our midst the son of Salih the Sheikh of our awakening, with the likes of him the support and triumph is expected.


Sheikh Uthamin: I do not agree with this praise, because I do not want to attach the truth with individuals. Every person will come and go therefore if we attached the truth with individuals that would mean that if the person died the people may lose hope after him.

Therefore I say if it is possible now to change the last verse with the statement: As long as our minhaj (methodology) is the first methodology as practiced by the Salaf, with the likes of this the support and triumph is expected; then this will be good.

I advise you not to make the truth connected to the men.

Firstly, because they could go astray, and like this is the statement of Ibn Masuood, may Allah be pleased with him, when he said, ýWhoever is going to attach himself to someone then let him attach himself to those whom have died because verily the living is not safe from trials.ý

If you make the truth connect to the people itýs possible that a person may be deceived by himself, and we seek refuge in Allah from this; and he may take a path that is not correct.

Therefore the person is not safe from making mistakes and Fitna, we ask Allah to make us and you firm.

Secondly, the person is going to die, there is no one from amongst us who is going to live forever, {And We granted not to any human being immortality before you (O Muhammad), then if you die, would they live forever?} (Chapter 21 verse 34)

Thirdly, itýs possible that he could be deceived if he sees the people venerating him, and honoring him and rallying around him and itýs possible that he may think he is free from error, and he may claim for himself infallibility, and that everything he does is correct, and that every path he takes is legislated; and there is no doubt that this will destroy him.

And for this reason when a man praised another man in the presence of the Prophet, peace and blessings are upon him, he (The Prophet peace and blessings are upon him) said, ýWoe to you, you have cut the neck of your companion.ý

And I thank the brother for what he recited from the grammatical verses and I ask Allah to make me as good as what the brother thinks of me or better, but I do not like to be praised

Sheikh Uthaymeen: Humor while answering

ISLAM

Some humorous tidbits from the Fatwas of Sheikh Muhammad Bin Saleh Al-Uthaymeen (d. 2001):

Q – Sheikh, my question is: what is the ruling about a young lady who has not reached adulthood with regards to the following three situations: covering the face outside the house? And wearing pants in any form, situation, or reason? And the khimar in the Salah?
A – This man is intelligent. He combined three questions in one, may Allah forgive us and him…. (Baab Al-Maftooh, 139)

Q – Is it allowed for a man to be with his female servant, and what can he see of her?
A – If he marries her, then she can uncover her face in front of him, and this is the solution….
...But I am afraid that if she becomes his wife, she will demand a female servant, and then this will be a problem! (Al-Liqaa Al-Shahri, 3)

Q – Is it allowed for me to buy a rooster so that when it crows, I ask Allah of His bounty?
A – I don’t know about this. It’s ordained for a person that when he hears the crowing of a rooster he asks Allah of His bounty, but I am afraid that your rooster will be silent! Alhamdulillah, you ask Allah for His bounty if you hear the rooster or not. Ask of His bounty always. (Al-Baab Al-Maftooh, 200)

Q – Sheikh, may Allah reward you with Paradise, I see in my dreams as if I’m sitting in your class. I have certain questions, so I ask you and you give me the answers. So what’s the ruling with regards to those answers? (Questioner laughs)
A – I don’t remember this. I don’t remember this. I don’t notice in my sleep that you are asking me anything! (Sheikh laughs) Don’t depend on this. If you listen to a tape, that’s fine, but we don’t give lessons to those who are sleeping! (Al-Baab Al-Maftooh, 200)

Q – With reference to the Hadith: “There is no competition except in shooting arrows, foot-racing, or horse-racing,” what is your opinion if someone engages in rooster-racing or pigeon-racing?
A – Look, the Prophet (peace be upon him) said: “There is no competition except in shooting arrows, foot-racing, or horse-racing,” because these things are to be used war. If your rooster is used in war so that you ride on it, then it’s allowed! Otherwise no…. (Al-Baab Al-Maftooh, 200)

Q – What is your opinion about these du’as which are played in the car, like the du’a for riding, the du’a for traveling, etc. What’s the response to those who say they are amulets?
A – Amulets! I say that whoever says they are amulets are telling the truth, if (in case) the car is sick!
The du’as are attached to the car, not the rider, and to play them in the car is fine since they remind travelers of the du’a for riding or traveling. Everything that helps to do good is good. There is no problem, and they are not amulets!
Unless if someone said to you: If the car is sick, attaching the du’as to it will cure it by the will of Allah! (Liqaa Al-Shahree)

Veil for men
A narrator mentions in an Arabic forum:
I asked the Sheikh about the ruling about a woman looking at a man. (His view was that it is allowed if there is no Fitna). I debated with him for a long time on the issue, and afterwards when I wanted to leave he said: “Where are you going?” The question seemed a little strange to me, so I laughed and said, “I’m going out.” He said: “Wear a khimar so the women don’t see you!”

SURAH AL-ASR:

Giving Pleasing Names to Forbidden things..

From Shaytan’s Deceptions:


Giving Pleasing Names to Forbidden Things
Among the deceptions of Satan is that he names the evil actions with names that are very pleasing to the human to entice him to take part in them. In this way, he dupes the human and makes a forgery of the reality of the situation. For example, Satan called the tree that was forbidden to Adam, “the tree of everlasting life” in order to make it appealing to Adam:

“[But Satan whispered to him saying] ‘Oh Adam, shall I show you the tree of immortality and power that wastes not away?’” [Taha 120]

Ibn al-Qayyim stated, “From Satan, his followers inherited this trait of using names that are loved by the soul for forbidden objects. For example, wine is called ‘the mother of glee’, interest is called a ‘business transaction’, and taxes and tolls are called ‘the right of the government.

Today interest is referred to as profit; dancing, music and plays are called art

Poisons of the Heart : Unrestrained Glance

Ibn al Qayyim al Jawziyya


The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number a them:

It has been related that the Prophet (Sallallahu alayhi wa sallam) once said words to the effect:

The glance is a poisoned arrow of shaytaan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness, which he will find in his heart on the day he meets Him.

Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful then it really is, and transforms it in to an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.

This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses it’s straight path and falls into the pit of desire and ignorance. Allah, Mighty and Glorious is He, says:

And do not obey anyone whose heart We have made forgetful in remembering Us – who follows his own desires, and whose affair has exceeded all bounds. [Surah al-Kahf: Ayah 28]

The unrestrained gaze causes all three afflictions. It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity – only the opposite of these things can inhabit such a heart.

Staring and gazing without restraint is disobedience to Allah:

Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allah is aware of what they do. [Surah an-Nur: Ayah 30]

Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.

Furthermore, letting the gaze roam free cloaks the heart with darkness,. Just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah, the Glorious and Mighty, says in the same Surah of the Qur’an:

Allah is the light of the heavens and the earth; the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass is as it were a brilliant star, lit from a blessed tree, an olive neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomsoever He wants to His light. Allah strikes metaphors for man: and Allah knows all things. [Surah an-Nur: Ayah 35]

When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.

Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation: while lowering it for Allah, the Mighty and Exalted, gives it a penetrating, true and distinguishing insight.

A righteous man once said:

Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal- his inner sight will never falter.

Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant reward

The Role of Women In Daw'ah

“And tell the believing women to lower their eyes, and guard their modesty, and that they display not their ornaments except what appears of them. And that they draw their scarves (khumurihinna) over their bosoms…” (An-Nur: 31)

French President Nicolas Sarkozy has spoken out strongly against the wearing of the burka by Muslim women in France. In a major policy speech, he

In a major policy speech, he said the burka - a garment covering women from head to toe - reduced them to servitude and undermined their dignity.



Mr Sarkozy also gave his backing to the establishment of a parliamentary commission to look at whether to ban the wearing of burkas in public.



Wearing of the veil is already outlawed in France's state schools.



"We cannot accept to have in our country women who are prisoners behind netting, cut off from all social life, deprived of identity," Mr Sarkozy told a special session of parliament in Versailles.



"That is not the idea that the French republic has of women's dignity.



"The burka is not a sign of religion, it is a sign of subservience. It will not be welcome on the territory of the French republic," the French president said.



But he stressed that France "must not fight the wrong battle", saying that "the Muslim religion must be respected as much as other religions" in the country.



A group of a cross-party lawmakers is already calling for a special inquiry into whether Muslim women who wear the burka are undermining French secularism, the BBC's Emma Jane Kirby in Paris says.



The lawmakers also want to examine whether women who wear the veil are doing so voluntarily or are being forced to cover themselves, our correspondent says.



Mr Sarkozy's speech, made possible by a constitutional amendment he introduced last year, was the first that a French president has made to parliament since the 19th century.

words of the salaf:

Mu'aadh ibn Jabal, (radi' Allaahu 'anhu) said:

"Knowledge is a comforting friend in times of loneliness, it is the best companion during travels, and it is the inner friend who speaks to you in your privacy. Knowledge is the discerning proof of what is right and what is wrong, and it is the positive force that will help you surmount the trials of comfort, as well as those of hardships. Knowledge is your most powerful sword against your enemy, and finally, it is your most dignifying raiment in the company of your close companions."

How much fluoride are we ingesting

Inactivity Increases Headache Risk

Inactivity Increases Headache Risk
Filed under: Disease
Tuesday, December 16 2008 - by SoundHealth
Key topics: Headache
Mail to a Friend • Printer friendly

People who are less active may have a higher risk of developing frequent headaches, results from a large study suggest. The findings were based on a survey of more than 68000 adults living in Norway, and found that of those who never exercised, 14% were more likely to develop non-migraine headaches over an 11 year period.
Furthermore, people who were already suffering from any form of frequent headache were at greater risk of being physically inactive. These findings suggest that a lack of exercise may be a risk factor for developing non-migraine headaches - and that exercise is a challenge for people already suffering from any form of head pain.

Lead researcher Emma Varkey of Cephalea headache Centre in Gothenburg, Sweden said it's not clear why a sedentary lifestyle might contribute to headaches, but the findings suggest that protection from headaches could potentially be another reason for people to stay active. Varkey and her colleagues report in the medical journal Cephalalgia.

"The study indicates that people with headache might need help (or) advice to increase their level of activity," she noted. There are, however, still questions about the types of exercise that are best for people with frequent headaches, according to Varkey.

Exercise usually does not worsen common, tension-type headaches, she noted, but for some migraine sufferers, vigorous activity can trigger episodes of head pain. Varkey added her researcher group will soon publish a study looking at an exercise regimen designed to boost migraine patients' fitness without worsening their condition.

(Adapted from article on Reuters Health)

DEALING WITH NON-MUSLIM:

On the authority of Thawbaan(RA):

On the authority of Thawbaan , the Prophet said:
"The People will soon summon one another to attack you as people when eating invite others to share their food." Someone asked, "Will that be because of our small numbers at that time?" He replied, "No, you will be numerous at that time: but you will be froth and scum like that carried down by a torrent (of water), and Allah will take the fear of you from the breasts (hearts) of your enemy and cast al-wahn into your hearts." Someone asked, "O Messenger of Allah, what is al-wahn?" He replied, "Love of the world and dislike of death." [An authentic hadith recorded by Abu Dawud and Ahmad]

words of the salaf

Imaam al-Hasan al-Basree said, when he came across a group of people disputing:

“These ones have become tired of worship, speaking has become easy for them, and their piety has diminished, and that is why they talk.”

The difference between advice and backbiting

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Ar-Ruh (The Soul) by Ibnul Qayyim: P.357.

Category: Methodology

The difference between advice and backbiting is that the intent behind advice is to warn the Muslim against an innovator, deceiver or an evil doer. So you will mention about him that which is necessary if one was to seek counsel from you about his companionship, having business transactions or any type of attachment with him as the Messenger صلى الله عليه و سلم said to Faatimah Bint Qays when she went to him seeking counsel concerning marriage to Mu'aawiyah (Ibn Abi Sufyaan) or Abu Jahm, so he صلى الله عليه و سلم said to her:

"As for Mu'awiyyah then he is a poor man and as for Abu Jahm then he used to beat his women."

...(as explained in a narration in Saheeh Muslim: Hadeeth: 1480-47. The chapter of divorce), and some of his (Abu Jahm's) companions used to advise those who traveled with him that when you leave his land (where he is known) then be cautious of him ( i.e. be cautious of marring him because he is known for beating his women).

So if Backbiting occurs in a manner in which it is advice for the pleasure of Allaah and loving the sunnah of His Messenger صلى الله عليه و سلم and (loving) His slaves from amongst the Muslims, then it is a means of closeness to Allaah and from hasanaat (the acts of good). And if it takes place in a manner where it is to humiliate your brother and to tear up his honor and to take delight in his flesh and to bite at it and to lower his place from the hearts of the people, then this is a disease that is incurable and a fire of hassanaat (good deeds) that burns them just as fire burns up wood.

Translator: Shadeed Muhammad, Abu Az-Zubayr

When afflicted with calamity, people divide into four levels:

, by Shaykh al-'Uthaimeen (rahimahullaah)
Lowest level (Discontent)

a- In the heart - as if angry with Allaah - and so he rails against what Allaah has ordained for him [This is haram; could lead to kufr]

b- Invoking woe, destruction [Haram]

c- Physical - tearing clothes, slapping cheecks [Haram]


Second level (Patience)

So he considers it heavy, yet he bears it, although he hates it should occur and his eeman protects him - by Allaah's Permission - from discontent. So it happening and not happening are not the same to him. This is wajib (obligatory), because Allaah commanded us to be patient: Surely, Allaah is with those who are As-Sabirin (the patient ones, etc.). (Al-Anfal 8:46)


Third Level (Acceptance)

That a person accepts misfortune, so that its presence or absence is the same. Its (the calamity's) presence is not hard on him, and this is preferred, although not wajib.


Fourth Level (Gratitude)

This is the highest level. It is by thanking Allaah for the misfortune which has befallen because he knows that this misfortune is a cause of his sins being remitted and it might be a cause of his reward being increased. The Prophet (salallaahu 'alaihi wa sallam) said, "There is no misfortune that afflicts a Muslim except that Allaah remits a sin from him because of it, even the prick he receives from a thorn."


Source: Fataawa on 'Aqidah, pp. 193-194

Self-Respect, Arrogance and Humility:

bn Qayyim, Kitab ‘ar-Ruh’; p. 313-317
i) Self-Respect vs. Vanity

“Self-respect is to make your soul rise above the petty and insignificant things that cause people to bend their necks pursuing. So, he prevents himself from this.

This is different from arrogance, which is a characteristic that is born from two things: being impressed with oneself and belittling others. So, arrogance is born from these two things, and the first (i.e. self-respect) is born from two things: honoring oneself and making it noble…

The basis for all of this is to prepare and condition the soul, and to place preference for its Owner over it. So, if one fails in his preparation and conditioning, he has failed in everything.”

ii) Protection of Self vs. Arrogance

“The one who protects himself is like the man who puts on some new clothes, pure and white, and expensive. So, he enters upon the kings and those below them in these clothes. He strives to protect these clothes from any stains or dirt that could affect its whiteness and purity. So, you see him looking noble and constantly escaping from the places where he fears could make his clothes dirty. He does not allow any stain or speck of dirt to come onto his clothes.

This is the likeness of the one who strengthens and builds his heart and religion: you see him avoiding any stains of sin, as they stain the heart and dirty it more than any blot of dirt can dirty a pure, white garment. However, the eyes are covered from seeing these stains. So, you see him running from any potential stain, being cautious around the people, seldom mixing with them out of fear that the same thing would occur to his heart that occurred to his white clothing when he was around the butchers and cooks.

This is different from the one who elevates himself, as even if he is similar to the above in his avoidance of these things, he intends with this to step over the people’s necks and to put them under his feet. So, this is a color, and that is another color.”

iii) Humility vs. Humiliation

“Humility is born from

a) knowledge of Allah, His Names, His Attributes, and His Loftiness, as well as loving and elevating Him, and

b) knowing himself and his faults well.

So, from these two comes the characteristic of humility, and it is the subduing of the heart to Allah and lowering the wing of submission and mercy to His servants. So, he does not see any virtue that he has over others, and he sees no rights of his over others. Rather, he sees the virtue of others over him, and he sees their rights before his own. This is a characteristic that Allah gives to those He Loves and wishes to make noble and close to Him.

As for humiliation, it is lowliness and exertion of the soul in acquiring what it desires, like the humility of the low ones in fulfilling their desires, the humility of the victim to his oppressor, and the humility of anyone who seeks something from someone else to that person. This is all lowliness and inferiority, and has nothing to do with true humility. Allah Loves humility, and He hates lowliness and humiliation. It is reported in the ‘Sahih’ that the Messenger of Allah said:”It was revealed to me that you should be humble such that none should boast over others, and none should transgress against others.”"

Being Dutiful to non-Muslim Parents

By Shaykh Saalih ibn Fowzaan al-Fowzaan
Reference: Fataawa Nur ‘ala ad-Darb

Allaah blessed me to embrace the true religion of Islaam at the hands of some Shaykhs, and I therefore changed my name from ‘Abdus Saleeb’ (servant of the cross) to ‘Abdullaah. This did not please my father who then ordered me not to transgress upon my name and my family’s name. Due to this some differing broke out between me and him which caused me to leave my fathers country and migrate to this noble country (Saudi).

However I am still in a state of confusion. Does Islam require me to please my father and obey him even if he is Christian? Or does it require me to ignore what my father said to me, knowing that he is a Christian who is obstinate concerning his faith, as well as knowing that my previous name was ‘Abd as Saleeb?

Firstly: You should be grateful to Allaah the Elevated, for granting you success to discovering the truth and embracing Islaam, the religion of truth. Allaah ordered all the people of Earth, regardless of their diverse religions and sects, to embrace this religion of truth and abandon what they are upon, the religion of Allaah the Glorified, which He accepted for Himself. So you should be grateful to Allaah for allowing you to attain this tremendous virtue. We pray that Allaah makes you firm upon the religion of Islaam.

As for the second issue which is your relationship with your parents, Allaah, the Glorified and Elevated, decreed the obligation of being kind and beneficent to parents even if they were non-Muslims, Allaah the Elevated said:

{And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – be grateful to Me and to your parents. To Me is the final destination. But if they (both) strive to make you associate others in worship with Me, that of which you have no knowledge of, then obey them not; but behave with them in the world kindly, and follow the path of those who turn to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.} [Luqmaan: 15-16]

So it is compulsory for you to be kind and beneficent to you parents in relation to worldly affairs.
As for religious affairs, you are to follow the religion of truth, even if it contradicts the religion of your parents, but while being kind to them in recompense. So you must be beneficent to them and recompense them for the good they have done for you even if they were non-Muslims. So there is nothing wrong with keeping in touch with your father and recompensing him, but do not obey him in something that is a disobedience to Allaah, the Mighty and Majestic.

The Invented Priorities: The Rulers & the Ruled

By Dr. Saleh as-Saleh(RH)

“Corrupt creeds, lying, cheating, injustice, innovations, lowly desires, attachment to this life, ignorance, mysticism, grave worship, bigoted blind following, and so forth, and we boast saying:

‘Our Main Problem is in Our Leaders’.”

Is this the case?

Allaah, the Most High says:

“Verily! Allaah will not change the good (or bad condition) of a people as long as they don’t change their state of goodness (or sins and wrong doings etc) themselves.” (13:11)

Imaam Ibn Qayyim (rahimahullaah) said:

“Ponder upon the Hikmah (Wisdom) of Allaah, the most High, where He has made people’s kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people’s deeds appeared in the forms of their kings and leaders.

If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers.

If the people refrain from fulfilling the rights of Allaah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them.

So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind.

And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank.

So it befits not the Hikmah (Wisdom) of Allaah in these times (Ibn Qayyim’s times [1]) that rulers the like of Mu’aawiyah and ‘Umar bin ‘Abdul-Aziz, be in charge over us, and even less the like of Abee Bakr and ‘Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allaah’s] Hikmah.” [2]

It is very evident that from the legal perspective and by the consensus of the early Muslims, as well as by way of intellect and experience, that the true change of the status of the Ummah occurs when it turns to Allaah and follows the ways that made the early generations successful. Imaam Maalik (rahimahullaah) summed it in words few in number, profound in meaning:

“Nothing will benefit the Ummah to come except that which benefited the early Ummah.”

Those who adopt the path of confrontation with the rulers, thinking that the change comes through this way, are trailing the path of misguidance and a path whose consequences proved it wrong by all perspectives. This is the same path taken by the early dissidents (khawaarij) who followed the mutashaabih (not entirely clear) texts instead of following the muhkam (clear) texts and referring whatever may be not entirely clear to that which is mukham. The following of the mutashaabih is a path of fitan (afflictions) that led to the rebellion against the leaders of the Sahaabah, and in our times has caused bloodshed and suffering and retardation of da’wah. Allaahul Must’aan.

This matter is a matter of Deen and not a matter of emotions. And since the textual proofs are replete commanding the believers that they must obey those in authority, even if they oppress and take ones wealth, etc. As long as they do not command the believer to do sin, then we have no choice but to comply and obey. Otherwise, we will be inventing a new Deen. Allaah, the One Free of all imperfection, the most High says:

“Let those beware who withstand the Messengers orders, unless some fitnah befalls them or a grievous penalty be inflicted on them.” (24:63)

“Whatever was not Deen at the time of the Prophet (sall-Allaahu ‘alayhi wa sallam) cannot be considered to be a part of the Deen today.” (Imaam Maalik)

So if the person chooses to contend the way of the Messenger (sall-Allaahu ‘alayhi wa sallam), then let him remember the following aayah:

“If anyone contends with and opposes the Messenger (sall-Allaahu ‘alayhi wa sallam) after the right path has been shown clearly to him, and follows other than the believers way, We shall keep him in the path he has chosen, and burn him in Hell- what an evil destination!” (4:115)

May Allaah, the most Merciful, guide us all to the truth and make us hold to it and may He, the most High and Majestic, save us all from fitan and guide us (ruled and rulers) to His Path. Ameen.

Age of Gentleness, Patience, and Wisdom

“This day and age is a day and age of being gentle, of being patient, and of having wisdom. It is not a day and age of being harsh and strict. The majority of the people are in a state of ignorance and neglect influenced by the worldly affairs of this life. So it is necessary to have patience and it is necessary to be gentle until the call has reached and been conveyed to the people and that they come to understanding. We ask Allah to grant everyone guidance.”

ash-Shaykh Bin Baaz (rahimahullah)

who we worship? pt1..

To Kiss A Child

Al-Hamdullillah Wa-Salaatu Was-Salaamu A'laa Rasollillah, Amaa B'ad:

Shaykh Abdur-Razaaq (hafidha-hullah) continued his duroos of Adabul-Mufrad of Imaam Al-Bukaaree with the chapter:

Kissing Young Children

From Abu Huraira, who said:

"The Messenger of Allah (Sallahu Alaihee Wasallam) kissed Hasan bin A'lee and Al-Aqra' bin Haabis At-Tameemee was sitting with him. So Al-Aqra' said:

"Indeed I have 10 children and I have not kissed any of them." So the Messenger of Allah looked at him and said:

"Whoever does not have mercy, would not be given any mercy." Authentic Hadith, narrated by Al-Bukhaaree and Muslim.

Shaykh Abdur-Razaaq went onto explain:

This Hadith explains the fact that it is from Rahmah (Mercy) to kiss one's children. It is also a sign of affection and kindness towards them. Such kissing however must be:

1. In accordance with the Sunnah.
2. Upon the sound Fitrah (natural disposition). Without going beyond the bounds from what is considered as being normal and natural.

The statement:

"Whoever does not have mercy, would not be given any mercy."

Shows us that whoever does not have mercy towards young children, then he himself would be prevented from receiving any mercy. This is because the rewards and recompense of actions are based upon and will be the same as the type of action that is done. As comes in another Hadith:

"Allah will not have mercy upon the one who does not have mercy upon the people."
And Allah the Most High knows best.