Saturday, March 12, 2011

Lowering the Gaze

Lowering the Gaze

It is reported that Salmân Al-Fârsî – Allâh be pleased with him – said:
I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine.
Imâm Ahmad, Al-Zuhd p192. 1st ed. 1983. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.
It is reported that ‘Abdullâh b, ‘Umar – Allâh have mercy on him – said:
Verily, part of disregarding the trust upon you is to look inside [other people's] apartments and houses.
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 71.
It is reported that Anas b. Mâlik – Allâh be pleased with him – said:
If a woman passes in front of you, lower your eyes until she has passed by.
Ibid. article 72.
It is reported that Al-’Alâ b. Ziyâd – Allâh have mercy on him – said:
Let not your sight follow the nice looking back of a woman [as she passed], for indeed the look causes the desire in the heart.
Ibid. article 77.
It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:
We went out one Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.”
Ibid. article 66.
It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”
Ibid. article 68.


Secure from Allah About Our Religion.

It is reported from Sufyân Al-Thawrî – Allah have mercy on him – that he said:
A person who sits with a heretic (an adherent of bid’ah) will not escape one of three things:
Either he will become a trial (fitnah) for others, or some deviation will occur in his heart and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I don’t care what they say, I am confident about myself;’ but whoever feels secure from Allah about his religion even for the blinking of an eye, Allah will take his religion away from him.
Ibn WaddâhAl-Bida’ p125.


Thursday, March 3, 2011

Muhammad in the Bible

A Great Video Reference for some Da'wah Points

Among the beauties of Islam is the fact that in this religion there are no intermediaries in the relationship between a person and his Lord. Entering this religion does not involve any special ceremonies or procedures that need to be done in front of any other person, nor does it require the consent of any specific people. Becoming Muslim is very easy and anyone can do it even if he is all alone in the desert or in a locked room. All it takes is to say two beautiful sentences which sum up the meaning of Islam and which include the statement that: a person is the slave of his Lord and that he submits himself to Him and recognizes that He is his God and Helper and Protector Who decrees for him whatever He wills; and that Muhammad is the slave and Messenger of Allaah whom he must follow with regard to what was revealed to him from Allaah, for obeying the Messenger is part of obeying Allaah. Whoever utters these twin statements of faith, with conviction and believing in them, becomes a Muslim, sharing all the rights and duties that other Muslims have. After that he can start straight away to do the things that Allaah has made obligatory, such as the five daily prayers at the right times, fasting during the month of Ramadaan, and so on. From this it should be clear to you that you can become a Muslim straight away, so get up, have a shower and say: “Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger).” For more information, see ( ). May Allaah help you to do all that is good and guide your steps aright. May He decree for you happiness in this world and the next. Peace be upon those who follow true guidance. "

And Allah Knows Best.

Sunday, February 13, 2011

The Memories of Our Scholars


Imam Bukhari was able to glance at a page of hadeeth once and he would memorize it.

Imam Shafi’ee had to cover the notes in the margins of the texts he read because if he did not, he would memorize them and it would conflict with what he was trying to memorize.

Imam Ash-Shu'ba would cover his ears when he went through the market because he was afraid of memorizing the fruitless conversations which took place there.

Imam Ahmad memorized one million hadith just as well as the layman memorizes Surah Ikhlaas.

The question arises; how did these great scholars memorize so effortlessly?

There is no doubt that these abilities to memorize are of the gifts and blessings given to them by Allah But there are some secondary factors, which helped the scholars to achieve such a precise memory.

One reason why scholars memorized so easily was that they respected the knowledge. To them, the knowledge of hadith was worth more than gold. They valued the knowledge in the light that it deserves. Because it was important to them, it became something that took priority in their brain.

This is just as one would remember the name of a potential spouse after speaking to her only once, but keep forgetting the brother or sister you bumped into at the Masjid occasionally. Likewise, we see kids memorizing trivia facts about their favorite basketball and football players without even trying. But if you ask them about Abu Sa’eed al Khudri, they might be clueless. The problem is simple. We simply do not put enough importance or priority in our minds on the Deen. The respect for knowledge is one of the contributing factors in the ability to retain the knowledge, as the scholars practiced.

Here in the west, people are taught to understand and not memorize. Understanding is very important, but a void exists in this culture with the memorization ability of the majority. Memorizing is a skill that improves with frequency. In other words, the more one attempts to memorize, the more efficient one will become in memorizing.

One can liken memorizing to weightlifting. It might be very difficult for the person who never lifted weights before to work out. But for the person who has been doing it for several years consistently, he will find it very easy and even enjoyable.

Memorizing is simply another skill that becomes better with practice. Consider the low percentage of the brain that people use (~12%), then we see everyone has great potential. Memorizing helps increase our memory and capacity, not vice versa.

The lesson to draw from this point is to try to memorize everything you come across for the sake of becoming a better memorizer. Rather than mentally “marking it for deletion” an ayah or hadeeth because it’s available in a book, try memorizing for the sake of improving your memory.

We might think that when a person ages, their memory goes down the drain. But why then do you see so many shayookh who are very elderly in age, but very sharp in their memory? The reason is simple. Old age is not the only factor to memory depletion, accumulation of sins affects this as well. The more sins you commit, the worse your memory becomes. Amazingly, Imam Shafi’i was not content with his memory. He complained to his teacher Wakia ibn Jarrah about this.

“I complained to my teacher about my bad memory, and he told me to stay away from sins, for indeed the knowledge of Allah is light, and the light of Allah is not given to sinners.”

We see here that there is a connection between ones memory and the sins that he/she commits. We all commit sins, but it is up to us to try our hardest to avoid all we can and to continue to repent to Allah . The Qur’an and the Sunnah does not mix at all with sins.They are repellents of one another.

Another way to memorize is to have khushu' in prayer. This has been scientifically proven by non-muslims. In an article that Sheikh AbdulBary Yahya came across less than a year ago, it stated that "conscious editation" is the way to increase memorization ability. In Islamic terminology, “conscious meditation” is nothing other than khushu’ in Salah.

There is no denying that memorization is part of our deen. Every Muslim is required to recite from memory at least some portion of the Qur’an in their Salah. Notice also that the Prophet’s hadeeth earlier specifically mentioned the face being enlightened of the ones who repeat exactly what he said. This implies memorization of the sayings of the Prophet .

A final point here related to memorizing is preserving the knowledge we seek. Sheikh Abdulbary’s advice is that people get in the habit of taking notes whenever we are seeking Islamic knowledge. Also, when they are studying the notes that they write down, they should put ourselves in the mindset that they will be teaching the knowledge to someone else the very next month.

In that way, they will find themselves retaining the knowledge that they come across. Below is a summary of the ways to improve memory.

Ways to Improve Memory:

1. Developing Respect for the Knowledge
2. Memorize Frequently
3. Avoid Sins
4. Khushu’ in Prayer

The Chain of Command
Taught by Shaykh Abdul Bary Yahya

Thursday, February 10, 2011

Following The Imaams.

Source: The Prophet's Prayer Described

Abu Haneefah (rahimahullaah)

The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have
narrated from him various sayings and diverse warnings, all of them leading to
one thing: the obligation to accept the Hadeeth, and to give up following the
opinions of the imaams which contradict it:

1. "When a hadeeth is found to be saheeh, then that is my madhhab."[20]

2. "It is not permitted[21] for anyone to accept our views if they do not
know from where we got them."[22]

In one narration, "It is prohibited[23] for someone who does not know my
evidence to give verdicts[24] on the basis of my words."

Another narration adds, "... for we are mortals: we say one thing one day,
and take it back the next day."

In another narration, "Woe to you, O Ya'qub[25]! Do not write down everything
you hear from me, for it happens that I hold one opinion today and reject it
tomorrow, or hold one opinion tomorrow and reject it the day after

3. "When I say something contradicting the Book of Allaah the Exalted or what
is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my

Maalik ibn Anas (rahimahullaah

As for Imaam Maalik ibn Anas, he said:

1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct
(sometimes). Therefore, look into my opinions: all that agrees with the Book and
the Sunnah, accept it; and all that does not agree with the Book and the Sunnah,
ignore it."[28]

2. "Everyone after the Prophet (sallallaahu `alaihi wa sallam) will have his
sayings accepted and rejected - not so the Prophet (sallallaahu `alaihi wa

3. Ibn Wahb said: "I heard Maalik being asked
about cleaning between the toes during ablution. He said, `The people do not
have to do that.' I did not approach him until the crowd had lessened, when I
said to him, `We know of a sunnah about that.' He said, `What is that ?' I said,
`Laith ibn Sa'd, Ibn Lahee'ah and `Amr ibn al-Haarith narrated to us from Yazeed
ibn `Amr al-Ma'aafiri from Abu `Abdur-Rahman al-Hubuli from Mustawrid ibn
Shaddaad al-Qurashi who said, `I saw the Messenger of Allaah (sallallaahu
`alaihi wa sallam) rubbing between his toes with his little finger.' He said,
`This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I
heard him being asked about the same thing, on which he ordered cleaning between
the toes."[30]

Shaafi'i (rahimahullaah)

As for Imaam Shaafi'i, the quotations from him are most numerous and
beautiful[31], and his followers were the best in sticking to them:

1. "The sunnahs of the Messenger of Allaah (sallallaahu `alaihi wa sallam)
reach, as well as escape from, every one of us. So whenever I voice my opinion,
or formulate a principle, where something contrary to my view exists on the
authority of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then the
correct view is what the Messenger of Allaah (sallallaahu `alaihi wa sallam) has
said, and it is my view."[32]

2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of
Allaah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not
permitted[33] for him to leave it for the saying of anyone else."[34]

3. "If you find in my writings something different to the Sunnah of the
Messenger of Allaah (sallallaahu `alaihi wa sallam), then speak on the basis of
the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), and leave
what I have said."

In one narration: "... then follow it (the Sunnah), and do not look sideways
at anyone else's saying."[35]

4. "When a hadeeth is found to be saheeh, then that is my madhhab."[36]

5. "You[37] are more knowledgeable about Hadeeth than I, so when a hadeeth is
saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I
may take the view of the hadeeth, as long as it is saheeh."[38]

6. "In every issue where the people of narration find a report from the
Messenger of Allaah (sallallaahu `alaihi wa sallam) to be saheeh which is
contrary to what I have said, then I take my saying back, whether during my life
or after my death."[39]

7. "If you see me saying something, and contrary to it is
authentically-reported from the Prophet (sallallaahu `alaihi wa sallam), then
know that my intelligence has departed."[40]

8. "For everything I say, if there is something authentic from the Prophet
(sallallaahu `alaihi wa sallam) contrary to my saying, then the hadeeth of the
Prophet (sallallaahu `alaihi wa sallam) comes first, so do not follow my

9. "Every statement on the authority of the Prophet (sallallaahu `alaihi wa
sallam) is also my view, even if you do not hear it from me."[42]

>Ahmad ibn Hanbal (rahimahullaah) >

Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and
sticking to it, so much so that he even "disliked that a book consisting of
deductions and opinions be written."[43] Because of this he said:

1. "Do not follow my opinion; neither follow the opinion of Maalik, nor
Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."[44]

In one narration: "Do not copy your Deen from anyone of these, but whatever
comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take
it; next are their Successors, where a man has a choice."

Once he said: "Following[45] means that a man follows what comes from the
Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the
Successors, he has a choice."[46]

2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu
Haneefah: all of it is opinion, and it is all equal in my eyes. However, the
proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and
his Companions)."[47]

3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu
`alaihi wa sallam) is on the brink of destruction."[48]

asked: Is it permissible for one who sticks to a particular madhhab in
matters of worship, to turn away from it and stick to another madhhab whenever
he wants? Or is it binding upon a Muslim to stick to just one madhhab until he
dies? And is there a difference in how the Prayer should be performed between
the four madhhabs or not? And what has been related from the Prophet sallallaahu
alayhi wa sallam concerning how the Prayer should be prayed?

The Shaykh, hafidhahullaah, responded: The issue of sticking to a madhhab has
in it some detail. If a person has the ability to know the ruling from its
proof, and to deduce the ruling from its proof, then it is not permitted for him
to cling to a madhhab. rather, it is upon him to take the ruling from the
evidence - if he has the ability to do so. However, this is rare amongst the
people, since this is a quality of the mujtahideen from the people of knowledge;
those that have reaced the levels of ijtihaad. As for one who is not like that,
then he cannot take the rulings directly from the evidences. And this is the
predominant case amongst the people, especially in these latter times. So [in
such a case] there is no harm in adopting one of the four madhhabs and making
taqleed of one of them. However, he should not make blind taqleed such that he
takes all that is in the madhhab; whether it is correct or incorrect. Rather, it
is upon him to take from the madhhab that which - in his view - does not clearly
oppose the evidence. As for those views in the madhhab which clearly oppose the
evidence, then it is not permissible for the Muslim to take it. Rather it is
upon him to adopt what is established by the proof, even if it is in another
madhhab So his leaving the madhhab for another madhhab in order to follow the
evidence is something good; this is a matter which is good - rather it is
obligatory;since following the evidence is an madhhab in order to follow the
evidence is something good; this is a matter which is good - rather it is
obligatory;since following the evidence is an obligation.

As for adopting one madhhab sometimes and another at other times, then this
moving is from the angle of following ones desires and seeking concessions, and
this is not permissible. Meaning, that whatever accords with ones whims and
desires, from the sayings of the people of knowledge, is taken - even if it
opposes the proof; and whatever opposes ones whims and desires is left - even if
it has a proof. This is the following of whims and desires, and we seek refuge
in Allaah [from that]. Thus, moving from one madhhab to another, due to
following ones desires, or due to ease or seeking concession; then this is not
permissible. As for moving from one madhhab to another due to following an
evidence, or to flee from a saying that does not have a proof, or from an
erroneous view - then this is a matter that is encouraged and sought from a
Muslim. And Allaah knows best.

As for the issue concerning the differences between the four madhhabs in the
Prayer, then the four madhhabs - and all praise is for Allaah - are in Prayer,
then the four madhhabs - and all praise is for Allaah - are in agreement about
most of the rulings concerning the Prayer, in general. Their differences are in
some of the details of the Prayer. From [such differences] are, for example,
that [one of them] may consider something to be prescribed, whilst another may
not consider it to be prescribed; one may consider something to be obligatory,
whilst another may consider it to be recommended; and so on. So the differences
are in the details of the Prayer. But as for the rulings of the Prayer in
general, then there is no difference - and all praise is for Allaah


20 Ibn `Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4
from the Compilation of the Essays of Ibn `Aabideen), Shaikh Saalih al-Fulaani
in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh
al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as

"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act
on the hadeeth, and make that his madhhab. Acting on the hadeeth will not
invalidate the follower's being a Hanafi, for it is authentically reported that
Abu Haneefah said, `When a hadeeth is found to be saheeh, then that is my
madhhab', and this has been related by Imaam Ibn `Abdul Barr from Abu Haneefah
and from other imaams."

This is part of the completeness of the knowledge and piety of the Imaams,
for they indicated by saying this that they were not versed in the whole of the
Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would
happen that they would contradict a sunnah because they were unaware of it, so
they commanded us to stick to the Sunnah and regard it as part of their Madhhab.
May Allaah shower His mercy on them all.

21Ar.: halaal

22 Ibn `Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah
al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), Ibn
`Aabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti
(pp. 29,32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The
last narration was collected by `Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een
(6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu
Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions
Zafar, Abu Yoosuf and `Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim
firmly certified its authenticity on the authority of Abu Yoosuf in I'laam
al-Mooqi'een (2/344). The addition to the second narration is referenced by the
editor of Eeqaaz (p. 65) to Ibn `Abdul Barr, Ibn al-Qayyim and others.

If this is what they say of someone who does not know their evidence, what
would be their response to one who knows that the evidence contradicts their
saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on
this saying, for it alone is enough to smash blind following of opinion; that is
why one of the muqallid shaikhs, when I criticised his giving a verdict using
Abu Haneefah's words without knowing the evidence, refused to believe that it
was a saying of Abu Haneefah!

23 Ar.:haraam

24 Ar.: fatwaa

25 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah).
26 This was because the Imaam would often base his view on Qiyaas (Analogy),
after which a more potent analogy would occur to him, or a hadeeth of the
Prophet (sallallaahu `alaihi wa sallam) would reach him, so he would accept that
and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are
summarised as:

"Our belief, as well as that of every researcher into Imaam Abu Haneefah
(radi Allaahu `anhu), is that, had he lived until the recording of the
Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities
and frontiers in order to collect and acquire it, he would have accepted it and
ignored all the analogies he had employed. The amount of qiyaas in his Madhhab
would have been just as little as that in other Madhhabs, but since the
evidences of the Sharee'ah had been scattered with the Successors and their
successors, and had not been collected in his lifetime, it was necessary that
there be a lot of qiyaas in his Madhhab compared to that of other imaams. The
later scholars then made their journeys to find and collect ahaadeeth from the
various cities and towns and wrote them down; hence, some ahaadeeth of the
Sharee'ah explained others. This is the reason behind the large amount of qiyaas
in his Madhhab, whereas there was little of it in other Madhhabs."

Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer
(p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to
consult it should do so there.

Since this is the justification for why Abu Haneefah has sometimes
unintentionally contradicted the authentic ahaadeeth - and it is a perfectly
acceptable reason, for Allaah does not burden a soul with more than it can bear
- it is not permissible to insult him for it, as some ignorant people have done.
In fact, it is obligatory to respect him, for he is one of the imaams of the
Muslims through whom this Deen has been preserved and handed down to us, in all
its branches; also, for he is rewarded under any circumstance: whether he is
correct or wrong. Nor is it permissible for his devotees to continue sticking to
those of his statements which contradict the authentic ahaadeeth, for those
statements are effectively not part of his Madhhab, as the above sayings show.
Hence, these are two extremes, and the truth lies in between. "Our Lord! Forgive
us, and our brethren who came before us into the Faith; and leave not, in our
hearts, any rancour against those who have believed. Our Lord! You are indeed
Full of Kindness, Most Merciful." (Al-Hashr 59:10)

27 Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and
then saying, "This does not apply to the mujtahid, for he is not bound to their
views anyway, but it applies to the muqallid."

Sha'raani expanded on that in Al-Meezaan (1/26):

"If it is said: `What should I do with the ahaadeeth which my Imaam did not
use, and which were found to be authentic after his death?' The answer which is
fitting for you is: `That you act on them, for had your Imaam come across them
and found them to be authentic, he would have instructed you to act on them,
because all the Imaams were captives in the hand of the Sharee'ah.' He who does
so will have gathered all the good with both his hands, but he who says, `I will
not act according to a hadeeth unless my Imaam did so', he will miss a great
amount of benefit, as is the case with many followers of the Imaams of the
Madhhabs. It would be better for them to act on every hadeeth found to be
authentic after the Imaam's time, hence implementing the will of the Imaams; for
it is our firm belief about the Imaams that had they lived longer and come to
know of those ahaadeeth which were found authentic after their time, they would
have definitely accepted and acted according to them, ignoring any analogies
they may have previously made, and any views they may have previously held."

28 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from
the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)

29 This iswell known among the later scholars to be a saying of Maalik. Ibn
`Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn `Abdul Barr
in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179)
had narrated it as a saying of Al-Hakam ibn `Utaibah and Mujaahid; Taqi ad- Deen
as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148) as a saying
of Ibn `Abbaas, and then said: "These words were originally those of Ibn `Abbaas
and Mujaahid, from whom Maalik (radi Allaahu `anhu) took them, and he became
famous for them." It seems that Imaam Ahmad then took this saying from them, as
Abu Daawood has said in Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say,
`Everyone is accepted and rejected in his opinions, with the exception of the
Prophet (sallallaahu `alaihi wa sallam)'."

30 From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp.

31 Ibn Hazm says in Usool al-Ahkaam (6/118):

"Indeed, all the fuqahaa' whose opinions are followed were opposed to
taqleed, and they forbade their companions from following their opinion blindly.
The sternest among them in this regard was Shaafi'i (rahimahullaah), for he
repeatedly emphasised, more than anyone else, following the authentic narrations
and accepting whatever the proof dictated; he also made himself innocent of
being followed totally, and announced this to those around him. May this benefit
him in front of Allaah, and may his reward be of the highest, for he was the
cause of great good."

32 Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh
Dimashq of Ibn `Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz
(p. 100).

33 Ar.: halaal

34 Ibn al-Qayyim (2/361) & Fulaani (p. 68) 35 Harawi in Dhamm al-Kalaam
(3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn `Asaakir (15/9/10),
Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the
second narration is from Hilyah al-Awliyaa' of Abu Nu'aim. 36 Nawawi in
Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi,
& Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, `That is, ... found to
be saheeh by him or by any other Imaam'." His saying given next confirms this

Nawawi says: "Our companions acted according to this in the matter of
tathweeb (calling to prayer in addition to the adhaan), the conditions on coming
out of ihraam due to illness, and other issues well-known in the books of the
Madhhab. Among those of our companions who are reported to have passed judgment
on the basis of the hadeeth (i.e. rather than the saying of Shaafi'i) are Abu
Ya'qoob al-Buweeti and Abu l-Qaasim ad-Daariki. Of our companions from the
muhadditheen, Imaam Abu Bakr Al-Baihaqi and others employed this approach. Many
of our earliest companions, if they faced an issue for which there was a
hadeeth, and the madhhab of Shaafi'i was contrary to it, would act according to
the hadeeth and give verdicts based on it, saying, `The madhhab of Shaafi'i is
whatever agrees with the hadeeth.' Shaikh Abu `Amr (Ibn as-Salaah) says,
`Whoever among the Shaafi'is found a hadeeth contradicting his Madhhab, he would
consider whether he fulfilled the conditions of ijtihaad generally, or in that
particular topic or issue, in which case he would be free to act on the hadeeth;
if not, but nevertheless he found it hard to contradict the hadeeth after
further analysis, he would not be able to find a convincing justification for
opposing the hadeeth. Hence, it would be left for him to act according to the
hadeeth if an independent imaam other than Shaafi'i had acted on it, and this
would be justification for his leaving the Madhhab of his Imaam in that issue.'
What he (Abu `Amr) has said is correct and established. Allaah knows best."

There is another possibility which Ibn as-Salaah forgot to mention: what
would one do if he did not find anyone else who acted according to the hadeeth?
This has been answered by Taqi ad-Deen as-Subki in his article, The Meaning of
Shaafi'i's saying, "When a hadeeth is found to be saheeh, then that is my
madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A
person should imagine himself in front of the Prophet (sallallaahu `alaihi wa
sallam), just having heard it from him: would there be leeway for him to delay
acting on it? No, by Allaah ... and everyone bears a responsibility according to
his understanding."

The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een
(2/302, 370) and in the book of al-Fulaane, (full title Eeqaaz Himam ulu
l-Absaar, lil-Iqtidaa' bi Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum `an
al-Ibtidaa' ash- Shaa'i' fi l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l-
Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those
who have Perception, towards following the Leader of the Emigrants and Helpers,
and Warning them against the Innovation Widespread among Contemporary Jurists in
the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The
latter is a unique book in its field, which every desirer of truth should study
with understanding and reflection. 37 addressing Imaam Ahmad ibn Hanbal

38 Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in
Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and
from him Ibn `Asaakir (15/9/1), Ibn `Abdul Barr in al-Intiqaa' (p. 75), Ibn
al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) & Harawi (2/47/2) with three
routes from `Abdullaah ibn Ahmad ibn Hanbal from his father that Shaafi'i said
to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why
Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani
in Eeqaaz (p. 152) and then said: "Baihaqi said, `This is why he - i.e. Shaafi'i
- used hadeeth so much, because he gathered knowledge from the people of Hijaaz,
Syria, Yemen and `Iraq, and so accepted all that he found to be authentic,
without leaning towards or looking at what he had considered out of the Madhhab
of the people of his land when the truth was clear to him elsewhere. Some of
those before him would limit themselves to what they found in the Madhhab of the
people of their land, without attempting to ascertain the authenticity of what
opposed it. May Allaah forgive all of us'."

39 Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een
(2/363) & Fulaani (p. 104).

40 Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali,
as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106)
& Ibn `Asaakir (15/10/1) with a saheeh sanad.

41 Ibn Abi Haatim, Abu Nu'aim & Ibn `Asaakir (15/9/2).

42 Ibn Abi Haatim (pp. 93-4).

43 Ibn al-Jawzi in al-Manaaqib (p. 192)

44 Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302).

45 Ar.: ittibaa'

46 Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

47 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).

48 Ibn al-Jawzi (p. 182)2)

Wednesday, February 9, 2011

Ash-Shaykh Basfar Hafidhahullah Reciting

Tuesday, February 1, 2011

The Misguidance of Certain "Muslims"

‘Abd al-‘Azīz Ar-Rājihī1 on Suicidal Acts of “Martyrdom”

Question: Many people talk about acts of “martyrdom” that are carried out in Palestine
and other places. So what is the ruling of actions like these?

Answer: Regarding such actions, I heard the honorable Shaykh Abd al-‘Azīz Ibn Bāz,
may Allāh have mercy on him, pass a religious verdict that they are considered nothing
but suicide and that it’s forbidden for a person to strap explosives to himself and then
detonate them because this is suicide combined with murder.(al-Ibāanah al-Sughrá by Ibn Baṭṭah)


Ibn al-‘Uthaymīn on Suicide-Bombings

Some people say it is permissible to carry out suicidal acts of Jihād such as they do by
rigging a car with explosives and then storming into the middle of an enemy, all the while
the perpetrator knows that he too is certain to die.

My opinion of this is that it is nothing but suicide and that such a person will be punished
in Hell just as has been authentically reported from the prophet (pbuh)
…I believe that there is no excuse for one who commits this during our time because it is
an ill-famed, modern-day form of suicide that’s become widespread among people. So as
such, it is incumbent upon every person to ask the people of knowledge regarding such
acts so that correct guidance may be distinguished from sin. It is amazing that these
people even kill themselves (along with others) when Allāh has clearly forbidden that,

And do not kill yourselves. Indeed, Allāh is merciful to you all.
[Sūrah al-Nisā’, 4:29]

And most of these people want nothing more than revenge on their enemies no matter
how they achieve it – whether by permissible or forbidden means. They want nothing but
to relieve their thirst for revenge. We ask Allāh to give us the correct insight in applying
His religion and in doing acts that please Him. He is capable of anything. (Taken from a conversation with Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn published by Al-
Da’wah Magazine (issue no. 1598, 2/28/1418 Hijrah which corresponds to 7/3/1997)


Suicide Bombings are completely forbidden according to these well known Scholars.
May Allah protect the Muslims from deviance and corruption.
And Allah knows Best. 

What Is Your Beloved?

"I've come to know that every being has a loved one, yet they leave you at the time of death so I made my beloved my good deeds."