SUNNAH of PROPHET MUHAMMAD(PBUH)

Friday, 1 August 2014

The amazing benefits of Surah Al-Faatihah

Imaam Muhammad bin ‘Abdil-Wahhaab

His treatise “Ba’adu Fawaa’id Surat-il-Faatihah”

In the Name of Allaah, the Most Merciful, Bestower of Mercy.

[1] All praise is for Allaah, Lord of the worlds.

[2] The Most merciful, the Bestower of Mercy

[3] Owner of the Day of Recompense

These three verses contain three matters:

The First Verse: Consist of Love. This is since Allaah is the One who grants blessings, and the One who grants blessings is loved in accordance to His granting of blessings.

Love is divided into four types:

The First Love: The Polytheistic Type of Love: This applies to those about whom Allaah said: “And amongst mankind are those who take rivals apart from Allaah, loving them like the love that is due to Allaah…” up to where He said: “And they will not be able to get out from the Fire.”

The Second Love: Love for falsehood and its adherents while having hatred for the truth and its adherents. This is the characteristic of the hypocrites.

The Third Love: The Natural Type of Love: This applies to love for wealth and children. If such things do not preoccupy one from obeying Allaah or assist in disobeying Allaah, then they are allowable.

The Fourth Love: Love for the adherents of Tawheed (monotheism) and hatred for the adherents of Shirk (polytheism). This is the strongest handhold of Faith and the greatest thing a servant can worship his Lord by.

The Second Verse: Contains Hope

The Third Verse: Contains Fear.

“You alone do we worship…”meaning: “I worship You, O Lord, with what has preceded – i.e. the three things – with Love for You, Hope in You, and fear of You.”

These three things are the pillars of worship, and directing them to someone (or something) other than Allaah is Shirk (polytheism).

In these three things is a refutation against those who cling onto just one from amongst them, such as those who cling onto only Love, or cling onto only Hope or cling onto only Fear.

So whoever directs any of these three aspects to someone other than Allaah is a polytheist.

Amongst its benefits is:

A refutation against the three groups, each of which sticks to one aspect apart from the others, as is the case with those who worship Allaah with only Love. And as is the case with those who worship Allaah with just Hope, such as the Murji’ah, and those who worship Allaah with just Fear, such as the Khawaarij.

[4] You alone do we worship and in You alone do we seek assistance

This verse contains the Oneness of Allaah in the Worship due to Him and the Oneness of Allaah in His Lordship.

“You alone do we worship”contains the Oneness of Allaah in the Worship due to Him, i.e. Tawheed al-Uloohiyyah.

“And in You alone do we seek assistance” contains the Oneness of Allaah in His Lordship, i.e. Tawheed ar-Ruboobiyyah.

[5] Guide us to the Straight Path

This verse consists of a refutation against the innovators.

As for the last two verses,[1] then from among its benefits is that Allaah mentions the (various) conditions of the people. Allaah has divided them into three categories: (1) Those whom Allaah has bestowed His Blessing on; (2) Those whom have gained Allaah’s Anger; and (3) Those who are astray.

Those who have gained Allaah’s Anger are the people who have knowledge but no actions.

Those who are astray are the people who perform worship but no knowledge with it.

Even though the reason why this verse was revealed was with regard to the Jews and the Christians, it applies to everyone that characterizes himself with these attributes.

The third category consists of those who are characterized with knowledge and action. They are the ones whom Allaah has bestowed His Blessing on.

Another of the benefits derived from this surah is that an individual is freeing himself from any power or might since he is the one who is having the blessings bestowed on him. This surah also presents a complete awareness of Allaah and negates all defects from Him, Blessed and Exalted. The surah also contains a person’s aware ness of his Lord and awareness of himself.

This is since if there is a Lord, then there must also be one who is governed. If there is one who grants mercy, then there must also be one who is shown mercy. If there is an owner, then there must be that which is owned. If there is a worshipper, then there must also be one that is worshipped. If there is one that is guided then there must be one that guides. If there is one who bestows blessings, then there must also be one who receives the blessings. If there is one who obtains anger, then there must also be one who is angry. And if there is one who is astray, then there must also be one who leads astray.

So this surah consists of the Oneness of Allaah in His Worship and Lordship and a negation of deficiencies from Allaah. It also consists of the definition and pillars of worship. And Allaah knows best.

Footnotes:

[1] Translator’s Note: Meaning: “The Path of those upon whom You bestowed Your Blessing. Not of those who have gained Your Anger nor of those who are astray.”

The Keys of Good

Shaykh ‘Abdur-Razzaaq ibn ‘Abdul-Muhsin Al-Baad

From amongst people are those who are keys to good and closers of evil. There are also those who are – we seek refuge in Allaah – keys to evil and closers of good. This is according to their condition of good or evil. Every vessel will dispense what is present within it.

It is recorded in Ibnu Majah as well as Ibn Abee ‘Asim in as-Sunnah, and other than them, on the authority of Anas ibnu Malik that the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said:

Indeed from the people are people who are keys to open the good for the people, and to lock away the evil. And indeed from the people are people who are keys to lock away and block the good, and they open up the evil for the people. So Tooba (glad tidings; scholars have also defined this word Tooba to be a tree in Paradise) is for the one whom Allaah subhanahu wa ta’aala places the keys of good at his hands. And woe be to the one whom Allaah has placed the keys of evil at his disposal. – {Hasan hadeeth, Ibn Majah: 237; as-Sunnah by Ibn Abee ‘asim: 297}

–

The Imaams of guidance, the callers to the Sunnah, the supports of the religion, and the carriers of knowledge – those who call the people to guidance and are patient upon harm, those who bring life to the dead by means of the Book of Allaah and bring sight to the blind by the light of Allaah – they are the keys to good.*

Imam As-Sa’dee (rahimahullaah), describing The Keys to Good, said:

From the most important factors is learning beneficial knowledge and spreading it. Verily, this is the key to all good. From this is enjoining the good and forbidding the evil with gentleness, kindness and wisdom. An example of this is a servant performing a good practice and starting a beneficial task in order that the people follow him in doing so. …

[From Abee Hurayrah (radiyAllaahu 'anhu) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said, "Whoever calls to guidance has a reward like the example of the reward of those who follow him, not decreasing their reward in any way. And whoever calls to misguidance has upon him the sin like the example of the sin of those who follow him, not decreasing their sin in anyway." Narrated by Muslim, no. 2674.]

Another example is giving valuable advice and sincerity in the religion, or in wordly affairs. Verily, those who advise are keys to good and blockers of evil.

Imam As-Sa’dee also mentioned those who are keys to good take advantage of the opportunity of gatherings by busying them with good – and away from evil.

–

So when the desire for good becomes the focal point of the individual, and his intention is determined on accomplishing his goal according to his ability, he seeks assistance from Allaah in fulfilling his goals, he approaches affairs in the correct manner and fashion and, as a result, he will continue to gain good and reap reward.

And the opposite of this is lack of desire for good; much good escapes this person. If lack of sincerity and advice for others is coupled with this, and he doesn’t intend to benefit others in any fashion – in fact, he may actually desire to harm and deceive them to accomplish personal goals or corrupt beliefs – at that time, he has indeed come with the greatest means of [harm] and elimination of good. He has become one who deserves to be called ‘a key to evil’ and a blocker of good. We seek refuge in Allaah from the evil of ourselves and of our actions. -

Riyad u Nadirah: 1/512-513

* The author (Shaikh ‘Abdur-Razzaq al-‘Abbad) commented in a footnote:

The opening of good is done by clarifying the good to mankind and calling them to it, encouraging them regarding it, causing a desire for it, and similar to this. As for opening of good, which is expanding one’s chest for good and success and accepting it, then this affair is solely for Allaah.

Subsequently, the opening is of two types:

1- That which is done by way of the creation, and this is accomplished through propagation, guidance and clarification.
2- The second is by Allaah only, and this is accomplished through guidance, inspiration, and allowing to succeed.

Source: The book The Keys of Good, by Shaikh ‘Abdur-Razzaq al-‘Abbad, son of Shaikh ‘Abdul-Muhsin al-‘Abbad al-Badr (hafidhahumullaah)

The story of Imaam Malik and his student – Explained by Shaykh Salih Aali Shaykh

Imaam Malik—was reading in the Masjid, narrating the hadith of the Prophet عَلَيْهِ الصَّلاَةُ والسَّلاَمُ—and with him was Yahya ibn Yahya Al Layth the narrator of his Muwatta—he and the other students were around Imaam Malik.

A caller screamed out: Great elephants have come to Al Medina!

The people of Al Medina had not seen elephants because elephants do not live in this country. All of the students rushed to see the elephants and they left Malik; except for Yahya ibn Yahya Al Layth; only.

Malik said to him: Why? Have you seen elephants before?

He said: I travelled to see Malik not to see elephants.

And for this reason Allah the Exalted rewarded him such that the narration which is now spread throughout the East of the earth and the West of it, and relied upon for the Muwatta of Imaam Malik, it is the narration of Yahya ibn Yahya Al Layth; despite him being from his minor students. There are narrations from people greater than him, but it was not written that they be granted acceptance.

Taken from: Clinging to the Book and the Sunnah by Shaykh Salih ibn Abdul Aziz Aali Shaykh
Translated by Rasheed ibn Estes Barbee

http://mtws.posthaven.com

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Some Different Types of Intercession (ash-Shafa’a)

Compiled and translated

Abbas Abu Yahya

The Shafa’a of the Messenger -sallAllaahu alayhi wa sallam- cannot be achieved except by obedience to him.

Ibn al-Qayyim said:

‘When the Messenger’s -sallAllaahu alayhi wa sallam- status of being dependent upon Allaah Subhanahu was complete, all of the creation were in need of him in the Duniya (for the rulings of worshipping Allaah Alone) and in the Hereafter:

As for their need of him in this world; then it is stronger than their need for food, drink and breathing by which their bodies remain alive.

As for their need of him in the Hereafter; then the people will seek intercession from the Messengers so that they can be relieved from their severe condition. All of the Messengers will refrain from interceding, but the Prophet Muhammad -sallAllaahu alayhi wa sallam- will intercede for them and he is the one who will open the gates of Paradise for them.’

Taken from ‘al-Fawaid’ by Shaykhul –Islaam Ibn al-Qayyim p. 99

The Shafa’a of the Angels

Taken from the Sharh of Aqeedatu Tahaweeya by Shaykh Salih aalush-Shaykh:

The fifth point:

Ash-Shafa’a on the Day of Judgement is not specifically for the Prophet -sallAllaahu alayhi wa sallam- nor for the other Prophets; rather the Angels will also intercede and the Believers will intercede according to their status’: ( the scholars, the martyrs and the righteous people will intercede), as is established in the Saheeh that Allaah Ta’ala will say on the Day of Judgement: {{ the Angels have interceded, the Prophets have interceded, the believers have interceded and nothing remains except the mercy of The Most Merciful of those who show mercy, so Allaah Ta’ala will command that groups of people, who did not do any good whatsoever, should be taken out of the fire. }} (hadeeth from Saheeh Muslim) to the end of the hadeeth.

So here ash-Shafa’a is not specific to the Prophets, but the Angels will also intercede as Allaah Ta’ala said describing the Angels who carry the ‘Arsh and other than them: <<and (they) ask forgiveness for those on the earth>> [Ash-Shurah: 5] and this seeking forgiveness is before helping them in the worst destination and punishment. They are the most merciful -who have been given responsibility- to the people of Eemaan, since they have seen the punishment and the worst destination.

Allaah said: {{the Angels have interceded, the Prophets have interceded, the believers have interceded}} so there is a general ash-Shafa’a for every righteous believer to intercede; he will intercede for his close relatives and for whoever he wills.

The Shafa’a of Children for their Parents

Hadeeth – taken from Silsilah Saheehah No. 3416

On the authority of Habeebah or Umm Habeebah who said: ‘We were sitting in the house of ‘Aa’ishah, and the Messenger of Allaah -sallAllaahu alayhi wa sallam- entered and said: ‘There are no two parents whose three children die before they reach the age of accountability, except that they are brought until they are standing at the door of Paradise.

It will be said to them; ‘Enter Paradise.’

They will say: ‘Should we enter Paradise even though our parents have not yet entered?!’

So it will be said them again to enter, – I do not know if it is the second time but it will be said to them-: ‘Enter Paradise along with your parents.’ The Messenger said ‘and that is the saying of Allaah –Azza wa Jal - << So no intercession of intercessors will be of any use to them>>’ [Al-Muddathir: 48] and the Messenger also said: ‘the intercession of children benefits their parents.’

Narrated by Ishaq bin Rahawayah in his Musnad & authenticated by Shaykh al-Albaani

The Seventy Thousand that will enter Paradise with the Messenger’s Intercession

Hadeeth – taken from Silsilah Saheehah No. 1879

His -sallAllaahu alayhi wa sallam- Shafa’a on the Day of Judgement

On the authority of Abu Huraira from the Prophet: ‘I asked Allaah – Azza wa Jal – for ash-Shafa’a for my Ummah and Allaah said to me: ‘You can have seventy thousand who will enter Paradise without being taken to account.’ So I said: ‘O Allaah increase the number for me.’ So Allaah said: ‘Indeed you will have this.’ So Allaah increased them in front of Him and on the right and on the left.’

Narrated by al-Baghawi & authenticated by Shaykh al-Albaani

Shaykh al-Albaani brings another supporting evidence for the above hadeeth from ‘Mishkaat’ with an authentic chain:

On the authority of Abu Umaamah who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying: ‘My Lord promised me that seventy thousand from my Ummah will enter Paradise without account or being punished and that with every thousand of these there will be anotherseventy thousand and there will be many, many more from those whom Allaah has increased.’

Narrated by Ahmad, Tirmidhi, Ibn Majah and authenticated by Shaykh al-Albaani in Mishkaat no. 5556

The Intercession of the righteous people from the Ummah of the Prophet -sallAllaahu alayhi wa sallam

Hadeeth – taken from Silsilah Saheehah No. 2178

On the authority of Abu Umaamah who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- : ‘People will enter Paradise due to the Shafa’aof a person who is not a Prophet. The amount that will enter will be like the tribe of al-Hayyain, or the like of one of the sub-tribes of al-Hayyain like the tribe of Rabeeyah and the tribe of Maddar.’

A man said: ‘O Messenger of Allaah. Is not the tribe of Rabeeyah from the tribe of Maddar?’

The Messenger answered; ‘Indeed I say what I say.’

Narrated by Ahmad, Ibn ‘Aasakir and authenticated by Shaykh al-Albaani

The Correct Belief in ash-Shafa’a refutes the ideology of the Khawaarij

The Khawaarij hold the opinion that if a Muslim commits a major sin then he has left Islaam, however the correct belief of the Salaf is that he does not leave Islaam, but he must repent to Allaah Ta’ala. The following is a refutation of the ideology of the Khawaarij:

On the authority of Anas who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘My intercession is for those from my Ummah who commit major sins.’

Narrated by Tirmidhi, Ibn Khuzaimah and authenticated by Shaykh al-Albaani in Mishkaat no. 5558-9

Those whose intercession will not be accepted

On the authority of Abu Darda who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Indeed those who curse cannot be witnesses or intercessors on the Day of Judgement.’

Narrated by Muslim, Abu Dawood and Ahmad

This chapter heading was mentioned by Shaykh Muqbil in his book ‘ash-Shafa’a’

Intercession by reading the Qur’aan

On the authority of Abu Umaamah al-Baahilee who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying, ‘Read the Qur’aan, since it will come as an intercessor on the Day of Judgement for the one who reads it. Read the two illuminating lights, Sooratul Baqarah and Soorah Aali Imran since they will come on the Day of Judgement as though they are two shades overhead or two large clouds or two groups of birds with wings outstretched, bringing forward evidence for the one who reads these two Soorahs. Read Sooratul Baqarah because taking to it is a blessing (Barakah) and leaving it is sorrow, and magicians can cannot read/confront it.’

Narrated by Muslim, al-Bayhaqi and Ahmad

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his

guidance.

Thirteen meanings of the word ZIKR [ذِكْر]

Imaam Ibnul Jawzee (rahimahullaah)

Written by Abu Mu’aawiyyah Abdullah on November 26, 2012. Posted in Calling To Islam – ‘Da’wa’, Seeking Knowledge

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

It is intended to mean remembrance with the tongue.