May 10, 2008

Shaikh Abdul-Azeez Aalish Shaikh Urges Imaams To Tackle Terror & Extrimism

Filed under: Islaam & Muslims In the News — haneefdavis @ 2:58 am

ref: http://www.arabnews .com/?page= 1&section=0&article=109763&d=10&m=5&y=2008


MAKKAH, 10 May 2008 — Minister of Islamic Affairs, Endowments, Call and Guidance Saleh Al-Ashaikh said that imams and Friday preachers in the Kingdom’s mosques do not deal with the topic of terror and extremism in their speeches unless ordered to by the ministry.


“Khatibs only speak about the need to shun misguided ideologies and terrorism when they receive instructions from the ministry. They do not discuss the subject until another instruction is issued,” said Al-Ashaikh. “This is not the right method. A preacher should know that it is his religious duty to speak out against terror and misguided ideologies as he is aware of what the Shariah says on the matter,” Al-Ashaikh said.


“Their attitude is wrong. Preachers should be spurred by their conscience and act with a sense of responsibility without waiting for a circular from the ministry to discuss the issue,” he said. “When a preacher believes in what he is saying and is in the need of uprooting extremist ideologies his words will be sincere and strongly influence the people,” he added.


In a related development, Mustafa Makhdoum, dean of the Higher Institute for Imams and Khatibs at Taiba University, said the institute aims to produce a generation of moderate religious preachers who would be skilled in modern methods of communication. Speaking at a function to mark a two-week course for imams and preachers in Taif on Wednesday, Makhdoum said, “The graduates of the institute are known for being moderate and their ability to influence people. They warn people of the dangers of extremist and misguided ideologies.


“The institute strives to remove misunderstandings in the mindset of traditional preachers besides helping them acquire modern skills of communication, thus enabling them to present their ideas in an effective style.”


He added that 55 imams and preachers, and a number of members from the Commission for the Promotion of Virtue and the Prevention of Vice attended the course.


The dean stressed the need to appoint full-time preachers at mosques who would be able to devote their full attention to their congregation. He added that there was a need to put preachers through workshops and orientation courses.


“Preachers should understand contemporary issues and be able to identify the problems faced by different levels of the people,” he said.



April 24, 2008

Saudi Arabia Is Better Than Many Countries In Preventing Evil & Lewdness

Filed under: Haneef's Writtings & Compilations — haneefdavis @ 11:26 pm

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Indeed all praises are due to Allaah the Lord of all that exists and may the peace and blessings be upon His prophet Muhammad, his family and companions and all those who follow their way until the day of judgment.

To Proceed:

Saudi Arabia the land of Tawheed (Pure Monotheism) with regards to the implementation of Islaamic Law (Sharee’ah) no doubt is the best Muslim country on the earth.  In making these statements I want to acknowledge that the country is not perfect as no country is, however I stand by my statement of it being the best Muslim country with regards to the implementation of Islaam.  There is not a single Muslim country (to my knowledge) that has waged war against shirk (associating partners with Allaah, polytheism).  The Saudi Govt. has upheld Tawheed throughout the land and all praises due to Allaah.  The scholars (‘ulema’) are busy teaching tawheed and other aspects of the Religion of Allaah for those who are serious about learning and practicing their religion.   The govt. does not allow grave worship as is practiced (unfortunately) in other Muslim countries, where the people call on so-called saints.  We know that Allaah has forbidden shirk and it is the worst of all sins.   Allaah says in His Book:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

Verily! Allâh forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allâh, has indeed strayed far away. (An-Nisa 4:116)

and He The Most High says:

أَيُشْرِكُونَ مَا لاَ يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ

Do they attribute as partners to Allâh those who created nothing but they themselves are created? (Al-A’raf 7:191)

and finally He The Might and Majestic says:

وَيَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَيَقُولُونَ هَـؤُلاء شُفَعَاؤُنَا عِندَ اللّهِ قُلْ أَتُنَبِّئُونَ اللّهَ بِمَا لاَ يَعْلَمُ فِي السَّمَاوَاتِ وَلاَ فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

And they worship besides Allâh things that hurt them not, nor profit them, and they say: “These are our intercessors with Allâh.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him! (Yunus 10:18)

There are many more ayaat (verses) that could be quoted to substantiate this important issue that no muslim should have any say so about the affair.  

The next issue that we would like to look into is the fact that the Sharee’ah is implemented there.  Hands are cut off for stealing, executions are carried out for those who decide to apostate and the likes of the Laws that Allaah has revealed for those who believe and meet out to anyone who violates the Laws of Allaah from amongst those who have authority (Presidents, Kings, Judges and their likes).  
The fact that the sharee’ah is implemented there does not mean that there are no lewd and evil acts that may be prevalent there, however the evils that are perpetrated are done underground and not in the open like America,Britian and their likes.  

The disbelievers in America, Britain and their likes say that the Saudi govt. is barbaric, however it’s okay that you allow gangs such as the Bloods, Crips, MS 13 and their likes to murder each other and innocent by-standers on American streets.  You allow them to sell various tpes of narcotics on the streets which causes a ripple affect in the society.   What have you done to curtail the influence of homosexuality and lesbianism in your societies.  The church has been rendered weak by the govts. with regards to this issue.  You know like I know that this evil act is not normal and you can’t say anything about it, because if you do you may be charged with a hate crime in which the FBI steps in to investigate you or better yet the society may call you homophobic.   Allaahu Musta’aan (Allaah help us). 
Oh America what are you going to do about American companies moving to Mexico for the cheap labor which in turn causes unemployment amongst your own people, which in turn may cause more crimes and over-population of the prisons which is another issue you have to deal with.   The American people grow weary of your half truths such as the issue of immigration.   How is it that an illegal immigrant can have the same benefits as a hard working American?   These are some of the evils that you have to deal with in your own society before you go talking about Saudi Arabia.   How about this issue wherein an elderly person in  America has to choose either to pay his/her utility bills or use that same money to by his/her medicine that he/she may need.    Don’t throw stones if you live in a glass house. 

I ‘Aboo ‘Ubaidullaah Haneef would like to thank the Saudi govt. for allowing many of our brothers from the United States of America to study pure Islaam in Makkah, Madeenah and Riyaadh  so that we here in America can be connected to our scholars and benefit from them through telelinks and the translations of their works on the internet and published books.   I (Haneef) never had the opportunity to study there, however I am grateful to Allaah for others who did study there.   The likes of Fareed Abdullaah, Shadeed Muhammad, Daawood Adeeb just to name a few.  I will continue to make du’aa for the rulers of Saudi Arabia and support them as well as the scholars and students of knowledge.

Finally my brothers and sisters who live in Saudi Arabia and have problems with the Sharee’ah and the rulers, I ask you to fear Allaah with regards your self and your religion.  Why are so many of you trying to undermine that blessed area knowing full well that it is what the enemies of Islaam want.   The disbelievers donot care for or about you except for the destruction of your religion.   Read these verses from your Lord the Most High below:


وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliyâ’ (protectors or friends) from them, till they emigrate in the Way of Allâh (to Muhammad SAW). But if they turn back (from Islâm), take (hold) of them and kill them wherever you find them, and take neither Auliyâ’ (protectors or friends) nor helpers from them. (An-Nisa 4:89)

and He The Most High says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. (At-Tawbah 9:71)

Donot be blind to the glitter to what you think the kuffaar (disbelievers) have to offer.   Democracy is of no benefit to you for it takes Allaah out of your lives.  You ask the true Christian and Jew here (in American) they will tell you that the govt. is not looking out for the best interest of its people in the spiritual since by allowing all of these evils that violates Christian and Jewish ethics.      The kuffaar want your women to move about naked as their women do, and for what?  The men of the disbelieving lands want so desperately that the Saudi women take off their clothes and that lewdness becomes prevalent in the land of tawheed.   They feel that the man shouldn’t be head of the house hold nor the leaders of the society.   They view you (our sisters of Saudi Arabia) as oppressed because you can’t drive or because you wear the hijaab, burqa’a or the niqaab.   Study the Qur’aan and the Sunnah for the proper understanding of the religion and then consult with the scholars and students of knowledge both male and female for clarifications of the ayaat and ahadeeth.   Obey Allaah, His Messenger and your leaders as Allaah commanded:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)

I leave you with the explanation of this ayah from Ibn Katheer from his Tafsir and al-Wahidee’s Asbabul Nuzul.

Ibn Katheers’ explanation

Al-Bukhari recorded that Ibn `Abbas said that the Ayah,

﴿أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الاٌّمْرِ مِنْكُمْ﴾

(Obey Allah and obey the Messenger, and those of you who are in authority.) “Was revealed about `Abdullah bin Hudhafah bin Qays bin `Adi, who the Messenger of Allah sent on a military expedition.” This statement was collected by the Group, with the exception of Ibn Majah At-Tirmidhi said, “Hasan, Gharib”. Imam Ahmad recorded that `Ali said, “The Messenger of Allah sent a troop under the command of a man from Al-Ansar. When they left, he became angry with them for some reason and said to them, `Has not the Messenger of Allah commanded you to obey me’ They said, `Yes.’ He said, `Collect some wood,’ and then he started a fire with the wood, saying, `I command you to enter the fire.’ The people almost entered the fire, but a young man among them said, `You only ran away from the Fire to Allah’s Messenger. Therefore, do not rush until you go back to Allah’s Messenger, and if he commands you to enter it, then enter it.’ When they went back to Allah’s Messenger , they told him what had happened, and the Messenger said,

«لَوْ دَخَلْتُمُوهَا مَا خَرَجْتُمْ مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Had you entered it, you would never have departed from it. Obedience is only in righteousness.)” This Hadith is recorded in the Two Sahihs. Abu Dawud recorded that `Abdullah bin `Umar said that the Messenger of Allah said,

«السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَة»

(The Muslim is required to hear and obey in that which he likes and dislikes, unless he was commanded to sin. When he is commanded with sin, then there is no hearing or obeying.) This Hadith is recorded in the Two Sahihs. `Ubadah bin As-Samit said, “We gave our pledge to Allah’s Messenger to hear and obey (our leaders), while active and otherwise, in times of ease and times of difficulty, even if we were deprived of our due shares, and to not dispute this matter (leadership) with its rightful people. The Prophet said,

«إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ فِيهِ مِنَ اللهِ بُرْهَان»

(Except when you witness clear Kufr about which you have clear proof from Allah.)” This Hadith is recorded in the Two Sahihs. Another Hadith narrated by Anas states that the Messenger of Allah said,

«اسْمَعُوا وَأَطِيعُوا، وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌحَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَة»

(Hear and obey (your leaders), even if an Ethiopian slave whose head is like a raisin, is made your chief.) Al-Bukhari recorded this Hadith. Umm Al-Husayn said that she heard the Messenger of Allah giving a speech during the Farewell Hajj, in which he said;

«وَلَوِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌيَقُودُكُمْ بِكِتَابِ اللهِ، اسْمَعُوا لَهُ وَأَطِيعُوا»

(Even if a slave was appointed over you, and he rules you with Allah’s Book, then listen to him and obey him.) Muslim recorded this Hadith. In another narration with Muslim, the Prophet said,

«عَبْدًا حَبَشِيًّا مَجْدُوعًا»

(Even if an Ethiopian slave, whose nose was mutilated…) In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah said,

«مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي»

(Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys my commander, obeys me, and whoever disobeys my commander, disobeys me.) This is why Allah said,

﴿أَطِيعُواْ اللَّهَ﴾

(Obey Allah), adhere to His Book,

﴿وَأَطِيعُواْ الرَّسُولَ﴾

(and obey the Messenger), adhere to his Sunnah,

﴿وَأُوْلِى الاٌّمْرِ مِنْكُمْ﴾

(And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,

«إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Obedience is only in righteousness.)

al-Wahidees’ explanation below:

Abu ‘Abd al-Rahman ibn Abu Hamid al-‘Adl informed us> Abu Bakr ibn Abi Zakariyya al-Hafiz> Abu Hamid ibn al-Sharqi> Muhammad ibn Yahya> Hajjaj ibn Muhammad> Ibn Jurayj> Ya‘la ibn Muslim> Sa‘id ibn Jubayr> Ibn ‘Abbas that he said regarding the saying of Allah, exalted is He, (O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority): “It was revealed about Hudhafah ibn Qays ibn ‘Adiyy who was sent by the Messenger of Allah, Allah bless him and give him peace, in a military expedition”. This was narrated by Bukhari from Sadaqah ibn al-Fadl and also by Muslim from Zuhayr ibn Harb and both transmitter related it from Hajjaj.

Said Ibn ‘Abbas, according to the narration of Badhan: “The Messenger of Allah, Allah bless him and give him peace, sent Khalid ibn al-Walid in a military expedition to one of the Arab clans. He was accompanied in this expedition by ‘Ammar ibn Yasir. When he drew closer to them at night, he stopped to camp in order to try to conquer them the following morning. Meanwhile this clan was warned about the approaching military expedition which made them flee the area, except for one man who was a Muslim. This man asked his family to get ready to move and then he went to the camp of Khalid and entered in on ‘Ammar. He said to him: ‘O Abu’l-Yaqzan! I am one of you. But my people ran away when they heard you were coming. I stayed because I am Muslim. Is this of any benefit to me, or shall I flee as my people did?’ ‘Ammar said: ‘Stay, for it is beneficial to you’. The man returned to his family and told them to stay. The following morning, Khalid invaded the clan but found no one except this man, and so he imprisoned him and seized his property. ‘Ammar went to him and said: ‘Let the man go, for he is a Muslim and I have already given him amnesty and told him to stay’. Khalid said: ‘You give protection from me to others while I am the leader!’ Ammar said: ‘Yes, I give protection from you to others while you are the leader’. And they exchanged angry words. Then they both went to the Prophet, Allah bless him and give him peace, and informed him about the man. The Prophet, Allah bless him and give him peace, gave the man amnesty, sanctioned the amnesty that ‘Ammar had given to the man and then forbade him from giving amnesty to anyone in the future without the express permission of his leader. ‘Ammar and Khalid insulted each other in the presence of Allah’s Messenger, Allah bless him and give him peace, and when ‘Ammar spoke very rudely to Khalid, the latter became very angry and said: ‘O Messenger of Allah, will you allow this slave to insult me? By Allah, if it were not for you, he would not insult me’. ‘Ammar, by the way, was a client of Hashim ibn al-Mughirah. The Messenger of Allah, Allah bless him and give him peace, said: ‘O Khalid, leave ‘Ammar alone, for whoever insults ‘Ammar, Allah will insult him, and whoever hates ‘Ammar, Allah will hate him’. Upon which ‘Ammar left. Khalid followed him, and held him by his cloak and asked him to forgive him, which he did. Allah, exalted is He, then revealed this verse, enjoining obedience to those who are in authority”.

This is what I had  to present on the issue and all praises due to Allaah The Lord of all that exists.

April 21, 2008

Two Saudi Soldiers Executed For Rape Of Expatriate

Filed under: Islaam & Muslims In the News — haneefdavis @ 8:45 pm
Two Soldiers Executed for Rape
P.K. Abdul Ghafour, Arab News
JEDDAH, 20 April 2008 — Authorities in Riyadh executed on Friday two soldiers convicted of raping a 20-year-old expatriate woman, the Interior Ministry said.


The soldiers, who worked for the Ministry of Defense and Aviation, stopped the victim who was riding in a car driven by her father. The soldiers showed the couple their military IDs, and told the man to disembark saying he was wanted for security reasons, the Saudi Press Agency said quoting a ministry statement.


The statement said one of the soldiers then drove the woman to a desert area and raped her, while the other remained with the father.


The soldiers were named as Abdul Rahman ibn Saeed Al-Zahrani and Abdul Rahman ibn Qassim Al-Feefi. The ministry said the two had misused their official powers to stop the expatriate and rape his daughter.


The ministry said one of the soldiers threatened to kill the man when he tried to reason with him. “The soldier who raped the girl later returned to meet his colleague who had taken the expatriate for a drive,â€‌ the ministry said.

It added that a police patrol arrived at the scene just when the rapist was returning.


“The expatriate then explained to police what had happened to him and his daughter,â€‌ the statement said.

Police immediately arrested the two soldiers, who confessed their crime. The first soldier was convicted of kidnap and rape, while the second was convicted of helping his colleague to kidnap and rape, and threatening to murder.


A general court in Riyadh sentenced the two soldiers to death, and the Court of Appeals and the Supreme Judiciary Council endorsed the verdict. The execution was carried out in Riyadh in the presence of a large number of witnesses.


The ministry did not state when the crime took place or the expatriates’ identities.

Citizens and expatriates welcomed the execution of the criminals and praised the government for stringently punishing those responsible. One Saudi said the soldiers were supposed to protect the life and honor of people, and deserved to die 50 times for the crime.


“I take this opportunity to congratulate the Saudi judiciary,â€‌ said an Egyptian expatriate. “The execution of the two soldiers has increased my confidence in the Saudi judicial system,â€‌ he added.


Abdullah Al-Anazi, a Saudi, said the beheading of the rapist and his accomplice would serve as a deterrent. “In qisas (retribution) there is life for you,â€‌ he said, quoting a verse from the Holy Qur’an.


The ministry also announced the execution in Tabuk of two convicted Syrian drug traffickers — Faras Faisal Al-Aghbar and Faras Hussein Maktabi. The two men were arrested by police while receiving an unspecified quantity of drugs.


 http://www.arabnews .com/?page= 1&section=0&article=109140&d=20&m=4&y=2008

April 16, 2008

Gheebah (Backbiting or Gossip)

Filed under: Sins & Evil Characteristics — haneefdavis @ 8:54 pm

 بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Taken from the book “Gossip And Its Adverse Effects On the Muslim Community” by Husayn al-Awayishah, Translated by Huda al-Khattab; Publisher Dar Ibn Hazm,  pg. 49 & 21- 22         
The one who listens to Gossip and the one who Gossips are the same
Remember the Hadeeth of Anas (radyAllaahu anhu) which was quoted above (1), in which it was said:
“One of them said to his companion:  ‘This one is sleeping as if he were at home!'”
Only one of them said this, but the other one listened and agreed with him, so the Prophet (sallAllaahu alaihi wa sallam) said to both the speaker and the listener:  “You have already eaten!”, then he said, “By Him in whose hand is my soul, I can see his flesh between your teeth.”
(1) See “Common but invalid excuses for Ghibah”, pg 20 of this book
The Ahadeeth quoted in al-Ahadith al-Mukhtarah, from the report of al-Diya’ al-Maqdisi (1), from Anas ibn Malik, who said:  The Arabs used to serve one another on their journeys.  Abu Bakr and ‘Umar had a man with them who used to serve them.  (One day) they woke up and (found that) he had not prepared any food for them.  One of them said to the other:  “This one is sleeping as if he was at home!  [i.e. criticizing him fro sleeping too long].  So they woke him up and said to him:  “Go to the Messenger of Allaah (sallAllaahu alaihi wa sallam) and tell him: ‘Abu Bakr and ‘Umar send you salaams and wish to request some food from you.”  He said:  “They have eaten.”  They were astonished to hear this, so they came to the Prophet (sallAllaahu alaihi wa sallam) and said:  “O Messenger of Allaah!  We sent word to you to request food, and you said that we had eaten.  What have we eaten?”  He said:  “The flesh of you brother.  By Him in whose hand is my soul, I can see his flesh between your teeth.”  They said:  “Pray for forgiveness for us.”  He said:  “Let him pray for forgiveness for you!”
When they said “This one is sleeping as if he were at home!”, it was true, but the Prophet (sallAllaahu alaihi wa sallam) told them that they had eaten of his flesh.
People should beware of eating their brother’s flesh! ~ such as saying:  How often so-and-so takes a bath!  How much he eats!  How mean he is!  How much he sleeps!
(1) Researched by al-Albaanee
Taken from the book “Gossip And Its Adverse Effects On the Muslim Community” by Husayn al-Awayishah on pg. 22-25         
(B)  Some people will say: We are saying this behind his back for his own benefit, even if he doesn’t know what is good for him!  They may even say:  We are doing this in the interests of the community at large.
These claims may be dismissed on several counts:
(1)  Any deed which is done must be done according to Shari’ah.  Good intentions alone, with no regard to anything else, will not be sufficient to save a person from the Wrath of Allaah.  Indeed, the Mushrikoon (pagans) claimed to have the best of intentions, but Allaah (Subhanahu wa ta’Alaa) made thier status very clear in the Qur’aan, when He said:
“…But those who take for protectors other than Allaah (say): ‘We only serve them in order that they may bring us nearer to Allaah.’…”[az-Zumar, 39:3]
They may have had this lofty intention-namely, to be brought closer to Allaah (Subhanahu wa ta A’laa)- but that did not prevent the Prophet (sallallaahu alaihi wa sallam) and his noble Companions (radiAllaahu anhum) from fighting them.
Doing good deeds in the interests of an individual or the community cannot be achieved by backbiting about people or spreading gossip about their private affairs!
(2)  If the claims are true and said with the best of intentions, then the method of acting upon those intentions must also be sound.
This is best achieved by speaking directly to the person, and encouraging him, with gentle wisdom, to adhere to the teachings of Islaam and to avoid following his own whims.  This advice and encouragement may need to be repeated, but if this brings no result, then look for someone else to give this advice, because your approach may not have worked.  Ask the person you approach to keep secret whatever you tell him about the person concerned.  He should choose the most appropriate way of approaching the person, directly or indirectly.  If you find that the person will not give up his shameful deed or sin, even after repeatedly advising him, then all you can do is leave alone the one who is committing his sin in secret, and do not disclose it to anyone.  If you do disclose it, you will have caused many problems in the Muslim community, including the following:
(a)  you will have transgressed the texts which command us to cover the faults of a fellow-Muslim.
(b)  you will have spread doubts, thus causing Muslims to be suspicious of even the best among them, and made it harder for them to trust one another.
(c)  you will have caused the Muslims to start gossiping about one another and spread hatred among them, thus distracting them from the urgent matters which face them, and the community and Ummah as a whole.
(d)  you will have pushed the one who had committed his sin in secret into committing his sin openly.
3-  Every intelligent person will accept that there can be no benefit to the Muslim community in backbiting about a person who is trying to conceal his faults and sins.  What possible benefit can there be in such talk?!  What good can this do the Muslim Ummah- liberate Jerusalem?!  Or destroy shirk and the Mushrikoon?!
4-  Not only does backbiting fail to achieve the purposes claimed-  whether at an individual or community level- but the victim may begin to hate those who spoke about him in his absence, until the situation deteriorates as the poet described:
“There is no blood-ties or friendship (between us):
The gulf is too wide to be brigded.”
Taken from the book “Gossip and its Adverse Effects on the Muslim Community by Husayn al-Awayishah on pg. 56 -57
The person who gossips is a coward with a weak personality because he cannot confront the person concerned.  If he were brave, he would tell him to his face, and gently point out his faults, and wrong deeds, such as breaking a promise, failing to honor guests properly, or going along with his wife in ways that displease Allaah (Subhanahu Wa ta’Alaa).
Why can we not be brave enough to confront a person with his mistakes, so that we will earn the reward for enjoining the good and forbidding the evil, and fulfilling the words of Allaah (Subhanahu Wa ta’Alaa).
“Who is better in speech than one who calls (men) to Allaah, works righteousness, and says, ‘I am of those who bow in Islaam’?”  [Fussilat 41:33]
Furthermore, if you confront the person directly, he may become aware of his sins and shortcomings.  But if you say the same words behind his back, you yourself will become blameworthy in the sight of Allaah (Subhanahu Wa ta’Alaa) for eating the flesh of your brother.  If your words reach the person concerned, you will not have a leg to stand on, and you may even resort to lying (“I didn’t say that!”).
So choose which way you want to go:  everyone will go in the direction which will fulfill the purpose he was created for.

Taken from the book “Gossip And Its Adverse Effects On the Muslim Community” by Husayn al-Awayishah on pg.58 -59 

O backbiter, pay heed!  Do you not know that you are lacking in Faith?  Have you not heard the words of the Messenger of Allaah (sallAllaahu alaihi wa sallam):  None of you truly believes until he wishes for his brother that which he wishes for himself”?  [Al-Bukhari (1/10), No.13; Muslim; et al]
Do you truly wish for your brother what you wish for yourself when you gossip about him?  Would you like it if someone else were to say something you dislike behind your back?  How can you do something which you would hate to have done to you?
Do you not realize that there is a connection between faith and giving up gossip?  Think about the words of the Hadeeth:  “None of you truly believe until he wishes for his brother what he wishes for himself”  The one who wishes for his brother what he wishes for himself has a heart which has been guided; the path of faith has been made easy for him.  The one who does not do that should think deeply about the Prophet’s words:  “he does not truly believe.”
Think on:  what price are you paying for your enjoyment of gossip?
Faith is the dearest thing a man can possess.

Fifteen Cures For Sadness, Depression & Grief

Filed under: Tasfiyyah(Purification) & Raqaa'iq(Heart Softners) — haneefdavis @ 8:44 pm
In the name of Allaah, Most Gracious, Most Merciful.
Taken from the book “Healing with the Medicine of the Prophet (sallAllaahu alaihi wa sallam) by Ibn Qayyim al-Jauziyah, Publisher Darussalam;  pg. 178 – 180
Also, At-Tirmidhi narrated that Sa’d bin Abu Waqqas related from the Messenger of Allaah (sallAllaahu alaihi wa sallam) that he said:
“The supplication of Thu An-Nun (Jonah) which he supplicated to the Lord while in the belly of the whale.”
“La ilaha ila Anta [none has the right to be worshiped but You (O Allaah)].  Glorified (and Exalted) be You [above all that (evil) they associate with You]!  Truly.  I have been of the wrongdoers.” [21:87]
“No Muslim man would supplicate with it concerning a matter but would be positively answered by Allaah.”
Imaan Ahmad also narrated in the Musnad,
“Whether the Prophet (sallAllaah alaihi wa sallam) would be concerned about a matter, he would turn to prayer.”
Furthermore, Allaah said:
“And seek help in patience and As-Salat (the prayer).” (2:45)
   In the Sunan it is also narrated, “Revert to Jihad, because it is among the doors of Paradise with which drives away sadness and depression from the hearts.”
* My words
We know Jihad has many definitions!  You can even wage Jihad against your illness, sadness, or grief insha’Allaah
   Ibn ‘Abbas (radyAllaah anhu) was also reported to have related from the Prophet (sallAllaahu alaihi wa sallam) that he said:
“Whenever sadness and grief intensify on someone, let him often repeat, ‘There is neither power nor strength except from Allaah.'”
   In the Sahihain it is also narrated that this supplication is a treasure of Paradise, while At-Tirmidhi narrated that it is a door of Paradise.
   These cures that we mentioned are of fifteen types.  If they are not sufficient to remove sadness, depression and grief, then the sickness has become chronic and needs to be completely removed and dissipated.
   The first cure, affirming Allaah’s Oneness in His Lordship.  The second, affirming Allaah’s Oneness in the worship.  The third cure, the belief in the creed of Tawhid (There is no true God but Allaah and Muhammad is His Messenger).  The fourth, praising Allaah for not dealing with His slave with injustice and for not punishing him without a reason.  The fifth, the slave’s affirming that it is he who has committed the injustice.  The sixth, pleading to Allaah by the most beloved methods to Him, by His Names, Attributes, such as Al-‘Hay (The Ever Living), Al-Qayyum (Who Sustains everything and everyone).  The seventh, depending and relying on Allaah Alone for everything.  The eighth, the slave affirms that his hope is only in Allaah.  The ninth, acquiring true dependence on Allaah and relating all matters to Him, while admitting that the slave’s forelock is in His Hands Alone and that He does with it whatever He will.  Also, admitting that Allaah decision on the slave will certainly come to pass and that His judgment is certainly just.
   The Tenth, the slave’s heart should enjoy the gardens of the Qur’aan and should make the Qur’aan just like the spring of pure water to the animals.  Also, the slave should use the light of the Qur’aan to shatter the darkness of desires and lusts.  The Qur’aan should be one’s companion when no one else is present; the comfort that relieves every type of calamity and the cure that discards every illness that attacks the slave’s heart.  In short, the Qur’aan should be the remover of sadness and the end of depression and grief.  The eleventh, turning to Istighfar, seeking forgiveness from Allaah.  Twelfth, repenting to Allaah, Thirteenth, performing Jihad in Allaah’s cause.  Fourteenth, performing prayer.  Fifteenth, relating all power and strength to He Who grasps them in His Hands.

April 7, 2008

Islaam Is Not Democracy

Filed under: Haneef's Writtings & Compilations — haneefdavis @ 7:26 pm

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

Verily all praises due to Allaah the Lord of all that exists and peace and blessings be upon Prophet Muhammad, his family and companions and all who follow their way til the Day of Judgment.   To Proceed!

Verily we the Muslims have been plagued with calamaties upon calamities due to our sins.  So many sins and evil deeds have been and still are being committed for many reasons.  It is clear to anyone who has eyes to see that Shirk (polytheism) is the main sin that is invalidating our actions.  I know many sins can be added to this but I’m more focused on this point because of our lack of understanding Tawheed (Islaamic Monotheism).  As was mentioned previously above Shirk invalidates our actions and the proof is the statement of Allaah the Mighty and Majestic when He says:


وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

And indeed it has been revealed to you (O Muhammad Sallalaahu alaihi wa sallam), as it was to those (Allâh’s Messengers) before you: “If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” (Az-Zumar 39:65)


and He the Most High says:


ذَلِكَ هُدَى اللّهِ يَهْدِي بِهِ مَن يَشَاء مِنْ عِبَادِهِ وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُم مَّا كَانُواْ يَعْمَلُونَ

This is the Guidance of Allâh with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. (Al-An’am 6:88)


Shirk can destroy everything we worked for as these two ayaat have shown.  So in order to avoid the pitfalls of falling into this major sin, we must seek knowledge of Tawheed.  Allaah has commanded the Muslims in His Noble Book:


فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ

So know (O Muhammad Sallallaahu alaihi wa salla) that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allâh knows well your moving about, and your place of rest (in your homes). (Muhammad 47:19)


Reflecting on this ayah and study of the authentic tafaaseer (explanations) of the Qur’aan with regards to this ayah should put a love and desire in us to study Tawheed and it’s opposite which is Shirk.  Unfortunately this is not the situation with the Muslims today. 

Not giving any attention to Tawheed has made us lose taqwaa (Allaah conciousness) and tawakkul (reliance on Allaah), which in turn has allowed us to take on ideologies that goes against the two revelations of Allaah, that being the Qur’aan and Sunnah (Hadeeth). 

One of the main ideologies that is poisoning the belief system of the Muslims is Democracy.   No doubt this is the reason next to the shayateen (devils) amongst the men and jinn that has contributed to immoral acts of the Muslims.   Many are turning to Democracy instead of Allaah to achieve what must be achieved in this life.  We will now look at statements of the ‘Ulema’ (scholars) and Tulaabul ‘Ilm (students of knowledge)  of Islaam and see what they have to say about Democracy and the realities of it. 

Imaam Muhammad Amaan bin ‘Alee al-Jaamee (raheemahullaah) stated:

” The word ‘democracy’ is a foreign term which means: the rule of the people, meaning in turn: that the people are the ones who formulate the codes of law for themselves and legislate for themselves forms of legislation which are not in conformance with the Divine Legislation of Allaah, as the people themselves become the governing authority for legislation.  This is completed via people’s representative parliaments.”

Abdul-Ghanee ar-Rahaal stated:

“Democracy means: the rule of the people by the people and the term itself is a combination of the two terms: ‘demos’ which means: ‘ the people’ and ‘ kratos’ which means: ‘ rule (authority)’, meaning therefore: ‘ the rule (authority)’ of the people.”

Shaykh Aboo ‘Abdis-Salaam Hasan bin Qaasim al-Hasanee ar-Raymee as-Salafee (may Allaah preserve him) said:

An Avoidance of Ruling by Divine Legislation of Allaah:  This is as the electoral process grants authority and rule to the people other than Allaah, and this is disbelief, Allaah’s refuge is sought.  Allaah says, 


ٍإِنِ الْحُكْمُ إِلاَّ لِلّهِ َ

“The command (or the judgement) is for none but Allâh. (Yusuf 12:40)



  وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ

And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers – of a lesser degree as they do not act on Allâh’s Laws). (Al-Ma’idah 5:44)


أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith. (Al-Ma’idah 5:50)

These quotes taken from the ebook: “Relieving The People of Understanding From The Corruptions, Harms and Burdens of Democratic Elections”


Ash-Shaykh Aboo ‘Abdur-Rahmaan Yahyaa Ibn ‘Alee al-Haajooree (may Allaah preserve him) said:

WHEN IT IS SAID TO YOU: ” What Is Democracy?”  Say:  It is the people ruling themselves by themselves without anything from the Book and the Sunnah.

WHEN IT IS SAID TO YOU: ” What Is Its Ruling?”  Say:  It is major Shirk, and the proof is the statement of Allaah (The Most High):



 إِنِ الْحُكْمُ إِلاَّ لِلّهِ 

“… The command (or the judgement) is for none but Allâh…” (Yusuf 12:40)


And His (The Most High’s) statement:


وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

“… and He makes none to share in His Decision and His Rule.” (Al-Kahf 18:26)


Taken from the book:  The Beneficial Elementary Principles In Tawheed, Fiqh and ‘Aqeedah by ash-Shaykh Aboo ‘Abdur-Rahmaan Yahyaa Ibn ‘Alee Al-Haajooree, Trans. Aboo ‘Abdur-Rahmaan ‘Abdullaah MacPhee; pgs.55 & 56; Pubisher: Ibnul Qayyim Publishers.


This is a clear refutation against those who say: ” There is Democracy in Islaam”

It is well known that Democracy in and of itself is designed to remove Allaah (God) out of the day to day life of the individual and to limit Him (Allaah) to just the Houses of Allaah (churches, synagogues and masaajid).  With this ideology the disbelievers have managed to destroy their own societies by going against the revelations sent by Allaah (Mighty and Majestic).  This is why in countries such as America lewdness is prevalent because they have abandoned living according to the Bible and Torah since they follow Judaism and Christianity.  They merely have to vote on what their desires dictate to them and they follow that, no matter if the issue they voted on is against their religion or not.  Unfortunately the Muslims have fallen into the same pitfalls by wanting this Kufr (disbelief, Democracy) instead of the Qur’aan and Sunnah of their Prophet (peace be on him).  We will now look at two statements by the Shuyookh Yahyaa Al-Haajooree and Hasan bin Qaasim al-Hasanee ar-Raymee (may Allaah preserve them) concerning the issue of Democratic Elections and the evils of them.

Shaykh Aboo ‘Abdur-Rahmaan Yahyaa Al-Haajooree says concerning elections (voting):

WHEN IT IS SAID TO YOU: ” WHAT IS THE REALITY OF VOTING (ELECTIONS)?”  SAY:  It is from the democratic order that rejects the true legislation of Allaah.  And it is a form of imitating the disbelievers and imitating them is not permissible.  And there is much harm in it and there is neither gain nor benefit in if for the Muslims.  From the most serious of its harms is putting the truth on an equal level with falsehood and putting the person who promotes the truth on equal level with the person who promotes falsehood in accordance with the majority, and neglecting Al-Walaa and Al-Baraa (allegiance and emnity for Allaah), and breaking up the unity of the Muslims, and casting enmity and hatred and partianship and factionalism amongst them, and fraud, and deceit, and trickery, and lying, and wasting time and money, and voiding the modesty of the women, and shaking the confidence for the Islaamic sciences and its people.

Taken from the book:  The Beneficial Elementary Principles in Tawheed, Fiqh and ‘Aqeedah by Ash-Shaykh Aboo ‘Abdur-Rahmaan Yahyaa Ibn ‘Alee Al-Haajooree, Trans. Aboo ‘Abdur-Rahmaan ‘Abdullaah MacPhee; pgs.56 & 57.


Shaykh Aboo ‘Abdis-Salaam Hasan bin Qaasim al-Hasanee ar-Raymee as-Salafee says concerning elections (voting):

” Elections cannot be completed or realised except via the route of democracy, which itself is a disbelieving system, Allaah’s refuge is sought, so whatsoever is built upon that which is null and void is itself null and void, as Allaah says,


أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىَ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

Is it then he, who laid the foundation of his building on piety to Allâh and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allâh guides not the people who are the Zâlimûn (cruel, violent, proud, polytheist and wrong-doer). (At-Tawbah 9:109)

Taken from the ebook:  “Relieving The People of Understanding From the Corruptions, Harms and Burdens of Democratic Elections”


This should be sufficient but I encourage all Muslims to shun Democracy and embrace Islaam.  Allaah will be pleased with us and grant us an abundance in this life and the next.  I encourage the Muslims to study the rulings of the People of Knowledge concerning Democracy and its evils.  Below are some sources on the issue of Democracy.

1. Relieving The People of Understanding From the Corruptions, Harms and Burdens of Democratic Elections by Shaykh Aboo ‘Abdis-Salaam Hasan bin Qaasim al-Hasanee ar-Raymee as-Salafee.  An ebook taken from: http://salafimanhaj.com/pdf/RELIEVING_THE_PEOPLE_OF_UNDERSTANDING.pdf


  Democracy in Light of the Qur’an and Sunnah Shaykh Abdul Azeez Bur’aee   [Audio]www.salafiaudio.com Arabic & English




  On Ruling by the Secular Laws and Altering the Whole of the Deen Shaykh `Abdul-`Azeez ar-Raajihee  [Audio]www.salafiaudio.com Arabic



4.  Haqeeqat-ud-Dimuqratiyyah ( The Reality of Democracy) by Shaykh Muhammad Amaan Al-Jaamee (Arabic)


5.  Sacred Freedom by Haneef Oliver (English)


All praises due to Allaah and may the salaah and salaams be upon the Prophet. Ameen!


Compiled and Written by Aboo ‘Ubaidullaah Haneef Davis


Destruction of The Good & Evil People When Evil Prevails

Filed under: Sins & Evil Characteristics — haneefdavis @ 6:53 pm

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 


Adiy Ibn Umairah radiyAllaahu ‘anhu said: ” I heard the Prophet sallallaahu alaihi wa sallam saying: ‘ Allaah does not punish a society with the deeds of an individual; but if they see the evil being committed among them, while they are able to forbid it, but they do not, then He (Allaah) subhanahu wa ta A’laa inflicts His Punishment upon both the individual and the society.'” [Reported by Imam Ahmed in his Musnad, with a good chain of authority; see also Fath al-Bari’.]

The Prophet sallallaahu alaihi wa sallam has warned us against Fitan (tials & tribulations and all types of evil) in many of his Ahadeeth.  These fitan often stem from innovations and the modifications of Islamic principles.


From the book:  Time Is Running Out, by Imam Siddiq Hasan Khan; pg.19, Eng. Transl.; publ. Al-Firdous LTD. London

The Sick Heart & Some Cures For It

Filed under: Tasfiyyah(Purification) & Raqaa'iq(Heart Softners) — haneefdavis @ 6:49 pm
Taken from the book called “The Diseases of The Hearts & The Cures” by Shakhul-Islaam ibn Taymiyyah, Translated by Abu Rumaysah, pg.49; Publisher Daar Us-Sunnah Publishers
Between Sickness and Death
   Sickness is of a lesser level than death, so the heart dies due to total ignorance but becomes ill due to having fragments of ignorance, and in this case there can be either death, sickness, or healing for the heart.  Its life, death, sickness, and the cure is greater and more vital then the life, death, sickness and the cure of the body.  This is why the heart becomes sick when presented with doubts and desires, or the sickness becomes more acute.  If wisdom and goodly exhortation occur then theses are routes to its correction and cure.
Allaah, the Most High, says,
That He may make what is thrown in by Satan a trial for those hearts is a disease and whose hearts are hardened.                               [Surah al-Hajj (22):53]
   Because this breeds doubts in them and their hearts harden due to their dryness, and are weakened by doubt and become distant from faith and therefore what is thrown in by Satan becomes a trial for them.
Allaah, the Most High, says,
If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people of Madinah cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but for a little while.
[Surah al-Ahzab (33):60]
…and that no doubts may be left for the People of the Book and the believers, and that those in whose hearts is a disease and the disbelievers may say, ‘What does Allaah intend by this parable?’
[Surah al-Muddaththir (74):31]
   These people’s heart (which have hardened) have not died as in the case of the disbelievers and the hypocrites, and neither are their hearts correct and pure like the pure hearts of the believers, rather they contain the sickness of doubt and desire.  The same applies to (the ones referred to in) His saying:
…Lest he in whose heart is a disease be moved with desire…                  [Surah al-Ahzab (33):32]
   Referring to the sickness of desire, for indeed if the correct heart is tempted by a woman it will not incline towards her, contrary to the heart diseased with desire, for it, due to its weakness, will incline towards what it is tempted with in accordance to the strength or the weakness of the sickness, and when it submits to the temptation, the sickness in the heart is satiated.
Taken from the book called Diseases of the hearts & their cures by Shaykhul-Islaam Ibn Taymiyyah on pg.52
[Righteous Actions are a Cure for the Heart]
Zakah (purification) in the language means: growth and increases in correction, it is said, ‘something has zakah‘, when it has grown in correction.  The heart is in need of being nurtured so that it may mature and increase until it becomes complete and correct just as the body is in need of nourishment that is good for it, but along with this there is a need to prevent anything from harming it.  So the body will not grow until it gains that which will benefit it and is prevented from that which will harm it, likewise the heart will not become pure such that it may grow and become complete with the respect to its correction, until it attains that which benefits it and represses that which harms it – just as the flower will not grow without these two factors.
Sadaqah (charity), due to its extinguishing the sins as water extinguishes fire, causes the heart to be purified.  Its zakah means something additional to it being merely free of sins.
Allaah the Exalted said,
    Take tadaqah from them in order to purify them and sanctify them with it
                                     [Surah Tawbah (9): 103]
Leaving Indecent Actions are a Cure for the Heart
Taken from the book Diseases of The Hearts & Their Cures by Shaykhul-Islaam ibn Taymiyyah on pg.58
   ‘Aml (actions) have an effect upon the heart, either of benefit, harm, or correction, before they effect the external body.  The good andpur actions constitute justice for the soul whereas bad actions oppress the soul.
Allaah the Most High, said,
Whoever does righteous deeds, it is for the  (benefit of) himself, and whosoever does evil, it is against his own self.                           [Surah Fussilat (41:46)]
If you do good, you do good for your own selves, and if you do evil, you do it against yourselves.
                                        [Surah al-Isra’ (17): 7]
Some of the Salaf’ said, ‘Indeed good actions are a light in the heart, a strengthening for the body, a glow on the face, a cause for extensive provisions and love in the hearts of the creation.  Indeed bad actions are a darkness in the heart, a blackness on the face, a weakness for the body, a cause for decrease in provisions and hatred in the hearts of the creation.’
Allaah, the Most High said,
Every person has a pledge for that which he has earned.
                                         [Surah at-Tur (52):21]
Every person has a pledge for what he has earned
                                        [Surah al-Muddaththir (74:38]
But remind (them) of it (the Qur’aan) lest a person be given up to destruction (tubsala) for that which he has earned, when he will find for himself no protector or intercessor besides Allaah.  And even if he offers every ransom, it will not accepted from him.  Such are they who are given up to destruction because of that which they earned.                           [Surah al-An’am (6):70]
Tubsala means: to repress, to fetter and captivate
Taken from the book called “Diseases of the Heart and their Cures” by Shaykhul-Islaam ibn Taymiyyah on pg. 69
In the Narrated du’a there occurs,
   Make the Qur’aan the nurturer (rabi’) of our hearts and the light of our chest.
Rabi’: means the rain that descends from the sky and nourishes the plants.  The Arabs call the season in which the rain first descends al-Rabi’ due to the fall of rain which causes growth (of produce).  The non-Arabs call the seasons that follow winter al-Rabi’ because in this season the plants from which fruit is produced blossom and the leaves on the trees appear.
Taken from the book called “The Disease of the Heart and their Cures” by Shaykhul-Islaam ibn Taymiyyah on pg. 77
   This is because the person, even if he has believed that Muhammad is Messenger of Allaah and that the Qur’aan is the truth in a general way, is commonly in need of knowledge that which would benefit him and harm him.  He is in need of knowledge concerning what he has been commanded to do and forbidden from doing in the finer aspects of the matters and in those areas of which he has no knowledge.  [Not only this but we find that] that which he does have knowledge of, he does not put the greater part of it to practice!  Assuming that all of the commands and prohibitions contained in the Qur’aan and Sunnah contain laws that are general and universal for which it is not possible to specify to every individual person – therefore the person has been commanded due to the likes of this to ask for guidance to the Straight Path.
   Guidance to the Straight Path includes all of the following matters: cognizance of what the Messenger (sallAllaahu alaihi wa sallam) came with in detail, cognizance of what comes under his general orders and concern for acting according to ones knowledge, for indeed just having knowledge is not a cause for attaining guidance if one does not act according to his knowledge.  This is why He said to His Prophet after the treaty of Hudaybiyyah,
Indeed We have given you a manifest victory.  That Allaah may forgive you your sins of the past and future, complete His Favour upon you, and guide you on a Straight Path.       [Surah Fath (48): 1-2]
And He said with respect to Musa and Harun
and We gave them the clear Scripture, and guided them to the Right Path.         [Surah as-Saffat (37):117-118)]
   The Muslims have differed as to what Allaah Willed from the textual matters – matters of knowledge, belief and action while all of them are agreed that Muhammad is the truth and the Qur’aan is the truth.  If all of them were to have attained guidance to the Straight Path in totality then they would never have differed.  Furthermore the majority of those who know what Allaah has ordered disobey Him and do not follow His Way.  If they were guided to the Straight Path in these matters then they certainly would have performed what they had been commanded to do, and left what they had been forbidden from.  As for those whom Allaah guided from amongst this nation until they became from the God-Fearing Friends of Allaah, then the greatest reason for this was supplicating to Allaah with this supplication,
Guide us to the Straight Path  [Surah al-fatihah (1):6]
   in every prayer along with the knowledge of their continuous need of Allaah that He guide them on the Straight Path.  So due to their continually saying this supplication and their acknowledging their continuous need of Him they became God-Fearing Friends of Allaah.
Sahl bin ‘Abdullah at-Tustori said,
      There is no route between a servant and Allaah closer to Him then need.
   Then one who has attained guidance in the past is in need of guidance in the future, this is the real meaning behind the saying of those who say that it means: ‘establish us and guide us to being firm upon the Straight Path.’  The opinion of those who say that it means: ‘increase us in guidance’ includes what has preceded.  But all that has been stated refers to His guidance to the Straight Path that is to be granted in the future, for indeed action in the future is upon knowledge that is not yet attained.  And the person is not considered to be one who is guided until he acts according to his knowledge in the future, but it is possible that this knowledge not be there in the future, rather it coud be removed from the heart, and if it is still there it is also possible that it not be acted upon.  Therefore all of mankind is in dire need of this supplication, this is why Allaah made it obligatory upon them in every prayer and they are not in need of any other supplication as they are of this one.  When guidance is obtained to the Straight Path then help, provision and all of the happiness that the soul seeks are obtained [from Allaah].  Allaah knows best.

Nafs (Self) & Ruh (Soul)

Filed under: Aqeedah (Creed) (Belief) — haneefdavis @ 6:42 pm
Bismillaahir Rahmaanir Raheem
Taken from the book “Mysteries of the Soul Expounded” by Abu Bilal Mustafa al-Kanadi on pg 19 – 21; Publisher: Al-Hidaayah Publishers & Distributors
                                                  The Nafs and the Ruh
   An extremely important and highly reasonable question often posed regarding the terms “nafs” and “ruh” is:  “Do these terms signify one and the same thing or are they two distinctly different entities?”  The majority of Islaamic scholars agree that the nafs (soul) and the ruh (spirit) are two names for one and the same thing.  However, others maintain that they are two different entities. (23)  The latter is not a tenable position because it lacks clear, unequivocal delineations of these two terms from the texts of the Qur’aan and the sunnah.  Rather, it is a result of a misunderstanding of the terminology in these texts and personal conjecture.  This is amply illustrated in the following two examples cited in detail by Ibn Qayyim. (24)
   One group, consisting of some hadith scholars, jurists and Sufis, states that “the ruh is other than the nafs.”  Muqatil bin Sulayman explains this view as follows:  “Man has life [hayah], a spirit [ruh] and a soul [nafs].  When he sleeps, his nafs – with which he senses and understands things -emerges from his body; however, it doesn’t completely separate from the physical body.  Rather, it extends from it, radiating outward like a cable.  While both life and the ruh remain in his body (being the two means by which he breathes as well as tosses and turns during sleep), man sees visions by means of the nafs which emerges from him.  When he is about to awaken, his nafs returns to him faster than the blinking of an eye.   However, if Allaah wills that he die in his sleep, He seizes that nafs which had come out as described.” (25)
   Another sector of hadith scholars also holds the opinion that the ruh is other than the nafs but that the nafs, which is in the form of man, is dependent upon the ruh for existence.  Man’s nature (i.e., nafs) is filled with vanities, desires and passions.  It is the source of his trials and afflictions, and there is no enemy more hostile to him than his own nafs.  Thus, the nafs wants and loves nothing other than the things of this world, while the ruh longs for the Hereafter and invites to it. (26)
   The two previously stated notions are essentially similar in that they assert that the nafs and the ruh are two separate entities.  Other positions exist which are either completely absurd or irrelevant.  The absurd views are based on mere personal belief or concepts borrowed from philosophies or teachings foreign to Islaam, such as those stating the nafs is earthly and fiery, whereas the ruh is luminous and spiritual.  The irrelevant theories include the conviction that souls are entities whose nature and reality are known only to Allaah, implying that nothing has been revealed to mankind about them.
   In contrast, the correct view, as maintained by the vast majority of Muslim theologians and endorsed by the scholars of ahl al-Sunnah, (27) is that the terms “nafs” and “ruh” are interchangeable.  However, the term “nafs” is usually applied when the soul is inside the body, and the word “ruh” is used when the soul is apart from the body. (28)  Although these terms may be used interchangeably in relation to their essence, the difference between them is merely a difference in attributes and usage.  Each one has clearly distinct and restricted applications in certain contexts.  For example, the term, “nafs” may be used to mean blood as indicated in saying, “Salat nafsuhu.”  (“His blood flowed.”)  Since death resulting from the flowing of one’s blood necessitates the exit of one’s soul, blood came to be referred to as “nafs.”  Additionally; the term “nafs” maybe used to mean “the eye” (“ayn“) – commonly referred to as “the evil eye“.  For instance, it is said, “Asabat fulanan nafsun.”  (“So and so has been struck by an [evil] eye.”) (29)  Upon occasion, the word “nafs” may represent the self (dhat) as evident in a number of Qur’aanic verses such as the following:
   “Send upon each other [anfusikum] a greeting of peace – a greeting from Allaah, blessed and good.” (30)
(23) – See ibn al-Alusi’s Jala’ al-‘Aynayn, pp. 142-143 and al-safarini’s Lawami’ al-Anwar, vol. 2, pp. 31-32.
(24) – For a more detailed account of various contradictory opinions, see Kitab al-Ruh, pp. 296-297
(25) – Paraphrased from Ibn al-Qayyim’s Kitab al-Ruh, p. 296
(26) – Ibid.
(27) – See Kitab al-Ruh, pp. 294-297 and Jala’ al-‘Aynayn, pp. 142-143
(28) – This occurs temporarily, during sleep; completely, at death; and throughout the various states encountered thereafter, such as in the grave, in Paradise, etc.
(29) – See Lane’s Lexicon, vol. 2, p. 2828
(30) – Surah al-Nur 24:61

Taken from the book “Mysteries of the Soul Expounded” by Abu Bilal Mustafa al-Kanadi on pg 21-23
 Just as the term “nafs” has several different connotations, so does the term “ruh.”  It is never used to refer to the physical body (badan) alone or to the soul when it is inside the body.  Rather, it has various other usages in the Arabic language and in religious literature. (31)  In the following words of Allaah to His Messenger (sallAllaahu alaihi wa sallam), it is used to mean revelation, specifically, the Qur’aan:
   “And thus We revealed to you a spirit [i.e., the Qur’aan] by Our command.” (32)

   In other places in the Qur’aan the word “ruh” is used to designate Angel Jibril, whom Allaah entrusted with the conveyance of divine revelation.  For example:

   “Verily, the [Qur’aan] is a revelation of the Lord of the Worlds brought down by the trustworthy spirit [i.e., Jibril].” (33)

   The various forces and senses contained in the human body are also spoken of a “spirits.”  Thus it is said,  “al-ruh al-basir” (“the seeing spirit”) and “al-ruh al-sami'” (“the hearing spirit”) and so on.  However, these are called “spirits” only by convention.  These senses are extinguished upon the death of the physical body, and they are different than the ruh, which does not die or disintegrate.

   Finally, the term “ruh” is sometimes used in an extremely restricted sense – to designate the spirit of faith which results from one’s knowledge of Allaah, from turning to Him in repentance and from seeking Him with love and aspiration.  This is the spirit (i.e. consciousness of God) with which Allaah strengthens His obedient, chosen servants as stated in the following  Qur’aanic verse:

   “For those, Allaah has written faith upon their hearts and strengthened them with a spirit from Him.” (34)

   In this manner, knowledge is a “ruh” (“spiritual force”), as is sincerity, truthfulness, repentance, love of Allaah and complete dependence upon Him.  People differ in respect to these types of spiritual forces.  Some are so overcome by them that they become “spiritual” beings.  Thus it is said, “So and so has spirit.”  Others lose the power of such spiritual forces, or the greater portion thereof, and thus become earthly, bestial beings. (35)  About them it may be said, “So and so has no spirit; he’s empty like a hollow reed,”  and so on.

   Authentic traditions from the Prophet (sallAllaahu alaihi wa sallam) clearly establish that the ruh and the nafs are essentially one and the same thing.  The following narrations, which are two different versions of the same incident, will clarify this point beyond a shadow of a doubt.  They explain the manner in which the ruh/nafs departs from the deceased person’s body upon death:

   Umm Salamah reported Allaah’s Messenger (sallAllaahu alaihi wa sallaam) as saying:

   “When the ruh is taken out, the eyesight follows it.”

   Abu Hurayrah reported that the Prophet (sallAllaahu alaihi wa sallam) said:

   “Do you not see that when a person dies his gaze is fixed intently; that occurs when his eyesight follows his nafs [as it comes out].” (36)

   Clearly, since the word “ruh” was used in the first narration and the word “nafs” was used in the second, the two terms are, in essence, interchangeable. (37)


(31) – See al-Tahawiyyah, pp. 444-445 and Kitab al-Ruh, pp. 295-296.

(32) – Surah al-Shura, 42:52

(33) – Surah al-Shu’ara; 26:192-193

(34) – Surah al-Mujadilah, 58:22

(35) – For more details, see Lawami al-Anwar, pp. 31-32; al-Tahawiyyah, p. 445 and Kitab al-Ruh, p. 297

(36) – Both of the preceding hadiths are authentic and were related in Muslim’s  compilation.  See also al-Qurtubi’s al-Tadhkirah, p. 70

(37) – See also Siddiq Hasan Khan’s Fath al-Bayan vol. 8, p. 232



Story Of Malik Bin Dinar & The Man Who Sincerely Repented To Allaah

Filed under: Seerah (Biography) — haneefdavis @ 6:32 pm
Bismillaahir Rahmaanir Raheem
Taken from the book “Glimpses of the Lives of Righteous People” compiled by Majdi Muhammad Ash-Shahawi, Edited by Abdul Ahad, pg. 21 -23; Publisher: Darussalam
It was a dark night on which the burglar scaled the wall of Malik bin Dinar’s house and stealthily made his way inside.  To his utter disappointment, the thief found nothing in the house that was worth stealing; what’s more, the occupant of the house was actually inside and was busy praying.
Malik bin Dinar sensed the movement of the burglar, but without becoming alarmed, he turned around with perfect composure and extended greetings of peace to him.  He then said, “My brother, may Allaah forgive you.  You entered my home and found nothing worth taking, but I will not allow you to leave without gaining some benefit.
Malik stood up, approached the burglar with a jug of water in his hand, and said, “Here, perform ablution and perform two units of prayer.  If you do so, you will take away with you that which is better than what you came to find in the first place.”
“Yes, how generous of you,” said the burglar, somewhat stupefied and, more than anything else, humbled.  He stood, made ablution, and performed two units of prayer.  Upon completing them, he turned and said, “O Malik, will I be imposing upon you if I perform two more units of prayer?”
“Perform as much as Allaah decrees for you,” said Malik.  The burglar turned worshiper continued to pray until the morning, at which time Malik said, “Go, and be good.”
“Will I be imposing upon you if I stay here with you today, for I have made the intention to fast today.”
“Stay as long as you want,” said Malik.  The man stayed with Malik for a number of days, spending the days fasting, and the nights standing up for prayer.  Finally deciding to leave, the man said, “O Malik, I have made up my mind to repent.”
“That (i.e., Allaah forgiving you and guiding you to repent) is in the Hand of Allaah ‘Azza wa-Jall (the Possessor of might and majesty),” said Malik.
And in fact, the man did mend his ways and repent for his previous wayward existence.  When the man left Malik’s home, he came across another burglar he knew.  Seeing the happy and serene _expression on the man’s face, the burglar said, “I think that you have finally found you treasure?
“My brother,” he answered, “I found Malik bin Dinar.  I went to steal from him, but it was he who stole something of mine – my heart.  Indeed, I have repented to Allaah ‘Azza wa-Jall (the Possessor of might and majesty), and I will remain at the door (of His Mercy and Forgiveness) until I achieve what His obedient, loving slaves have achieved.”
[Al-Mawa’iz Wal-Majalis, page 85]
Bismillaahir Rahmaanir Raheem
Taken from the book “Glimpses of the Lives of Righteous People” compiled by Majdi Muhammad Ash-Shahawi on pg. 20
A righteous man said, “I once sat in the gathering of a preacher who spoke so well and with such eloquence that he moved everyone that was present into tears.  Upon hearing the preacher mention the Hell-Fire and the punishment that Allaah (Subhanahu Wa ta’Alaa) prepared for those who disobey Him, a young man who present let out a loud cry: ‘Alas, my grief that I was undutiful to Allaah.  I have wasted my life, forgotten my death, and done little in terms of good deeds.’  He then faced the Qiblah and said, ‘O Allaah, I turn towards You this day (and this moment), repenting to you with a repentance that is not tainted by a desire for anyone other than You to see me worshiping You.  So accept, in spite of my shortcomings.  Forgive me and have mercy on me in my loneliness.  My God, to You do I return with all my limbs, sincerely from my heart.  Utter ruin will be my lot if you do not accept me.’  He then fell down unconscious.  We tried to move him, but he wouldn’t budge he was dead.  May Allaah have mercy on him.”
[Al-Mawa’iz Wal-Majalis, page 65]
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