Monday, December 21, 2009



ޢާޝޫރާ ދުވަހުގެ ރޯދަ


ޢާޝޫރާދުވަހުގެ ރޯދައާ ބެހޭގޮތުން ސުވާލު ކުރެވުމުން ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިހި ވަސައްލަމް ޙަދީޘް ކުރައްވާފައިވެއެވެ.

"وَصِيَامُ يَوْمِ عَاشُورَاءَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ "

އަދި ޢާޝޫރާ ދުވަހުގެ ރޯދައިގެ ސަބަބުން ، ފާއިތުވެ ދިޔަ އަހަރުގެ ފާފަތައް ﷲ ތަޢާލާ ފުއްސަވައި ދެއްވާނެ ކަމަށް ތިމަން ކަލޭގެފާނު އުއްމީދު ކުރައްވަމެވެ. (މި ޙަދީޘް ރިވާ ކުރެއްވީ އިމާމް މުސްލިމް އެވެ).


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Friday, November 20, 2009


ދުޢާކުރުމުގެ މަތިވެރިކަން
އުންމު ޒައިދު
އެންމެހައި ޙަމްދުޘަނާއާއި ތަޢުރީފެއް ވަނީ ﷲ އަށެވެ. އެކަލާނގެއީ އެދިވޮޑިގެންވާ އަޅަކަށް އެކަލާނގެ ފަޟްލުވަންތަކަމުންނާއި އޯގާވަންތަ ކަމުން އިސްލާމްދީނަށް ތެދުމަގު ދައްކަވާ އިލާހެވެ. އަދި ޙިކްމަތްވަންތަކަމުން އެކަލާނގެ ކިބަފުޅުން މޫނު އަބުރާމީހާ އަދިރިކަމުގައި މެހިގެންވާގޮތަށް މަގުފުރައްދަވާ އިލާހެވެ.

އަދި އެންމެހައިޞަލަވާތާއި ސަލާމެއްވަނީ ޢާލަމްތަކަށް ރަޙުމަތެއް ކަމުގައި ފޮނުއްވައި ރަސޫލުކަން ޚަތަމްކުރެއްވި محمد بن عبد الله އަށެވެ. އެކަލޭގެފާނަކީ އެންމެހައި މީސްތަކުންގެ މައްޗަށްއުފާވެރިކަމުގެ ޚަބަރާއި އިންޒާރު ދެއްވައި ﷲ ގެ އިޒްނަފުޅާއި އެކު އެކަލާނގެ ތެދުމަގަށް ގޮވާލައްވައި އަދި އަލިކަން ފާޅުވެގެންވާ ވޮށެއްކަމުގައި ﷲ ފޮނުއްވި ރަސޫލާއެވެ. އެއަށްފަހު ދަންނާށެވެ.

ދެންހަމަކަށަވަރުން މަތިވެރިވެގެންވާ ޢިއްޒަތްވަންތަ ﷲ ވަޙީ ކުރެއްވިއެވެ.

{
وَقَالَ رَبُّڪُمُ ٱدعُونِى أَستَجِب لَكُم إِنَّ ٱلَّذِينَ يَستَكبِرُونَ عَن عِبَادَتِى سَيَدخُلُونَ جَهَنَّمَ دَاخِرِينَ} (سورة غَافر ٦٠)

މާނައީ:އަދި ތިޔަބައި މީހުންގެވެރި ރަސްކަލާނގެ ވަހީކުރެއްވިއެވެ ތިޔަބައިމީހުން ތިމަންރަސްކަލާނގެ އަށް ދުއާކުރާށެވެ! ތިމަންރަސްކަލާނގެ ތިޔަބައިމީހުންގެ ދުއާ އިޖާބަކުރައްވާހުށީމެވެ. ހަމަކަށަވަރުން ތިމަންރަސްކަލާނގެ އައް (ދުއާ ކޮށް) އަޅުކަންކުރުމައް ކިބުރުވެރިވެގަންނަ މީހުން (ދަންނާށެވެ!) ނިކަންހުރެ ނިކަމެތެތިވެގެންވާ ހާލުގަ އެއުރެން ނަރަކަ އައް ވަންނާނެއެވެ.

އިސްވެ ދެންނެވުނު އާޔަތުގައި ﷲސުބުޙާނަހޫ ވަތަޢާލާ އެއިލާހަށް ދުޢާކުރުމަށް އަމުރު ކުރައްވައިފައިވެއެވެ. އެހެންކަމުން އަޅުގަނޑުމެންގެ މައްޗަށް ވާޖިބުވެގެންވަނީ ހަމައެކަނި އެ އިލާހަށް ދުޢާކުރުމެވެ. އެ ދުޢާގައި އެހެންފަރާތެއް ބައިވެރި ނުކުރުމެވެ.
އަހަރުމެން ﷲ އަށް ދުޢާކުރުމުގައި އެހެންމީހެއްގެ އެހީއެއް ބޭނުމެއް ނުވެއެވެ. ދުޢާކޮށްދިނުމަށް އެދި މީހެއްގެ ގާތުގަ އެދޭކަށްވެސް ނުޖެހެއެވެ. ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއީ އެންމެ މޮޅަށް އައްސަވާ އިލާހެވެ. އެ އިލާހު ވޮޑިގެންވަނީ އަޅުތަކުންގެ ދުޢާ އައްސަވާ އިލާހަކު ކަމުގައި އަންގަވައި ވަޙީކުރައްވާފައި ވަނީ:

{
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ} (سورة البقرة ١٨٦)

މާނައީ:އޭ މުޙައްމަދުގެފާނެވެ! ތިމަންރަސްކަލާނގެއާމެދު، ތިމަންރަސްކަލާނގެ އަޅުތަކުން ކަލޭގެފާނާ ސުވާލު ކޮށްފިނަމަ ދަންނައެވެ! ހަމަކަށަވަރުން ތިމަންރަސްކަލާނގެ އެބައިމީހުންނާ ކުއްތަންވެ ވޮޑިގެންވަމެވެ. ތިމަންރަސްކަލާނގެ ޙަޟުރަތުގައި ދުޢާ ދަންނަވާމީހާގެ ދުޢާ ތިމަންރަސްކަލާނގެ އިޖާބަ ކުރައްވާހުށީމެވެ. ފަހެ ތިމަންރަސްކަލާނގެ އަމުރުކުރެއްވި ކަންތައްތަކަށް އެބައިމީހުން އިޖާބަ ދޭހުށިކަމެވެ! އަދި އީމާންކަންމަތީ ދެމިތިބޭހުށިކަމެވެ! އެއީ އެބައިމީހުންނަށް ތެދުމަގު ލިބުމަށްޓަކައެވެ.

އިސްވެ ދިޔަ އާޔަތުގައި ﷲ ސުބުޙާނަހޫ ވަތަޢާލާ ބަޔާން ކޮށްދެއްވާފައިވަނީ ސީދާ އެ އިލާހަށް ދެންނެވުމަށެވެ. އެއްވެސް ޙާލެއްގައި ގަބުރެއް ނުވަތަ ވަލީވެރިއެއް މެދުވެރި ކުރާކަށް ނޫނެވެ.

ދުޢާކުރުމުގެ މުހިއްމުކަން ބަޔާން ކުރައްވައި ރަސޫލު ﷲ ޞައްލަ ﷲ ޢަލައިހި ވަސައްލަމް ޙަދީޘް ކުރެއްވިއެވެ: "الدعاء هو العبادة" މާނައީ: އަޅުކަމަކީ ދުޢާއެވެ.

އަދިވެސް ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއީ ދީލަތި އިލާހެއްކަން ބަޔާން ކުރައްވައި ޙަދީޘްކުރެއްވިއެވެ: "إن ربكم تبارك وتعالى حيي كريم يستحيي من عبده إذا رفع يديه إليه أن يردهما صفرا"

މާނައީ: ހަމަކަށަވަރުން ތިޔަބައިމީހުންގެ ވެރި ﷲ އަކީ ލަދުވެތިވެވޮޑިގެންނަވާ ދީލަތި ރަސްކަލާނގެއެވެ. އެއިލާހަށް އެއިލާހުގެ އަޅަކު ކަމަކައިގެން ދެއަތް އުފުލައި ދަންނަވައިފިނަމަ ހުސް އަތާއި އަނބުރާ ރައްދުކުރެއްވުމައަށް އެ އިލާހު ލަދުވެތިވެ ވޮޑިގެންނަވައެވެ."

އަދިވެސް ޙަދީޘްކުރެއްވިއެވެ: "ما من مسلم يدعو الله بدعوة ليس فيها إثم ولا قطيعة رحم إلا أعطاه الله بها إحدى ثلاث: إما أن تعجل له دعوته, و إما أن يدخرها له في الآخرة, و إما أن يصرف عنه من السوء مثلها"

މާނައީ: އެއްވެސް މުސްލިމަކު ދުޢާއެއް ކޮށްފިނަމަ ﷲ އެމީހަކަށް ތިންކަމަކުން އެއްކަމެއް މިންވަރު ނުކުރައްވާ ދުޢާއެއް އެއްވެސް މުސްލިމަކު ނުކުރެއެވެ. އެއީ އެދުޢާއެއްގައި ފާފައެއް ނުވަތަ ރަޙިމުގެ ގުޅުންކެނޑުމެއް ނުވާނަމައެވެ. އެ ތިން ކަމަކީ:އެމީހަކު ކުރި ދުޢާއެއް ވަގުތުން އިޖާބަކުރެވުން ނުވަތަ ޤިޔާމަތްދުވަހަށް އެދުޢާއެއް ލަސްކުރެއްވުން ނުވަތަ އެމީހެއްގެ ކިބައިން މުޞީބާތެއް ދުރުކުރެއްވުމެވެ.

ވީމާ އަޅުގަނޑުމެންނަކީ އަޅުގަނޑުމެންނަށް ދިމާވާ ކޮންމެ ކަމެއްގައި ހަމަ އެކަނި ﷲއަށް ދުޢާކުރާ ބަޔަކު ކަމުގައި އަޅުގަނޑުމެން ލެއްވުންއެދި ދުޢާކުރާޙާލު މި ލިޔުން ކުރުކޮށްލަމެވެ.

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Wednesday, November 18, 2009


ޢަރަފާތް ދުވަހުގެ ރޯދަ


ޢަރަފާތްދުވަހުގެ ރޯދައާ ބެހޭގޮތުން ސުވާލު ކުރެވުމުން ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިހި ވަސައްލަމް ޙަދީޘް ކުރައްވާފައިވެއެވެ.

يُكَفِّرُ السَّنَةَ المَاضِيَةَ وَالبَاقِيَةَ

ފާއިތުވެ ދިޔަ އަހަރުގެ ފާފައާއި ކުރިއަށް އޮތް އަހަރުގެ ފާފަ ފޮހެދެއެވެ.



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Al_Imam Ash_Shaafi'ee (Rahimahullah)



Al-Muzanee said : We were with Ash-Shaafi’ee one day, when there came to him a Shaikh who was wearing a woollen garment, and he had in his hand a staff, so Ash-Shaafi’ee stood up for him, and straightened out his clothes, the Shaikh then gave salaam and sat down. So Ash-Shaafi’ee began looking at the Shaikh out of awe of him, at which point the Shaikh said ‘can I ask?’, so he (i.e Ash-Shaafi’ee) replied ‘ask’, so he said ‘what are the proofs that we use in the religion of Allaah’?

So he said ‘the Book of Allaah’, so the Shaikh said ‘and what else’?, he replied ‘the Sunnah of Allaah’s Messenger’, so he said ‘and what else’? so he replied ‘the agreement of the Ummaah’. The Shaikh said ‘from where have you taken the aspect of the agreement of the Ummaah’?. So Ash-Shaafi’ee began thinking deeply, after which the Shaikh said ‘ I give you three days’ ( to think about it), so either you come with a proof for what you said from the Book of Allaah, or otherwise you should repent to Allaah’. So the colour on Ash-Shafi’ee’s face changed, then he (Ash-Shaafi’ee) got up and left, and he did not come out of his house until the third day between dhuhr and ‘asr. While at the same time his face, and his hands and his legs looked swollen, and he looked sickly, so he sat down, and it was not long before the Shaikh arrived, who gave salaam and sat down, then said, ‘where is my requirement’?



He was Muhammad bin Idrees bin al-Abbaas bin Uthmaan bin Shaafi’ bin Saa’ib bin Ubaid ibn abd Yazeed bin Haashim bin al-Muttalib bin abd Munaaf bin Qusay bin Kilaab bin Murrah ibn Ka’ab bin Lu’ayy bin Ghaalib, the Imaam, the Scholar of his time, the Protector of hadeeth, the Faqeeh (jurist) of the religion – Aboo Abdillah al Qurashee then Mutallabee ash-Shaafi’ee al-Makki, al-Ghazzi by birth, a relative of the Messenger of Allaah and a son of his uncle, as Muttalib is the brother of Haashim who is the father of Abdul-Muttalib.

There is an agreement that the birth of the Imaam was in Ghazzah, his father died whilst still at a young age, so Muhammad grew up as an orphan living with his mother. She feared illness upon him so she took him back to his homeland whilst he was two years of age.

So he grew up in Makkah, whilst at the same time taking up archery, such, that he surpassed his contemporaries in it, and began shooting correctly at the target nine out of every ten arrows fired.

He also began the study of Arabic and of poetry and likewise began to excel in them and became renowned. Then he became greatly attracted to al-fiqh, such that he would be the lead in it for the people of his time.

Al Haafidh ibn Hajar mentions in at-Tahdheeb:

Ibn Abee Haatim said, my father narrated to us that he heard Amr bin Sawaad say: “Ash-Shaafi’ee said to me: ‘I was born in the city of Asqalaan, so when I was two years old, my mother took me to Makkah and I had a great desire for two things - for archery and for seeking knowledge. So I took up archery until I would hit on target ten out of ten shots that I would fire’- (Amr bin Sawaad said) but he remained quiet concerning knowledge, so I said to him: By Allaah, you have acquired a greater amount by way of knowledge than that of archery.”

Nasr bin Makkee said that ibn ‘Abd al-Hakam said that ash-Shaafi’ee said to me: ‘I was born in Ghazzah in the year 150 hijrah and my mother took me to Makkah when I was two years of age.’

Adh-Dhahabee says: he took knowledge from his country from the likes of:

Muslim bin Khaalid az-Zanjee- the Mufti of Makkah,

Sufyaan bin Uyainah,

Abdur-Rahmaan bin Abee Bakar al Mulaikah,

Fudhayl bin ‘Iyaad and a number of others.

Al Haafidh says: he narrated from:

Maalik bin Anas,

Ibraheem bin Sa’ad,

Ad-Daawardee,

Abdul-Wahhaab ath-Thaqafee,

Ibn Ulayyah,

Ibraheem bin Muhammad bin Abee Yahyaa,

Hishaam ibn Yoosuf as-San’aanee and others.

Adh-Dhahabee says:

Ahmad bin Ibraheem at-Taa’ee al Aqtaa’ said: al Muzanee narrated to us that he heard ash-Shaafi’ee say ‘I memorised the Qur’aan whilst I was still seven years of age, and I memorised al-Muwatta when I was ten years of age.’

Humaidee said: I heard ash-Shaafi’ee say ‘ I used to be an orphan living with my mother, but she did not have enough (money) to suffice what was needed to give to my teachers, so my teacher used to allow me to stand in for him over the children when he was away, so I could gain a reduction from him.’

From ash-Shaafi’ee that he said:

“I came to Maalik (bin Anas) when I was thirteen years of age (adh-Dhahabee says this is how it has been said but what is apparent is that he was twenty three years of age), so I went to the son of one of my uncles who was the governor of Al-Madeenah, so he spoke to Maalik, so he said to him ‘find someone who will read to you’ so I said ‘I will read’, so I used to read upon him, and sometimes he would have mentioned something during the course of it that had passed, so he would ask me to repeat it, so I would repeat it from memory. So it was as if that would amaze him, then I asked him concerning an issue and he answered to it, then I asked him again concerning another issue so he said, ‘you would love to become a judge’ ( i.e due to his enthusiasm for these issues).

From Muhammad bin Bishr al ‘akaree and other than him who said: Ar-Rabee bin Sulaimaan narrated to us saying, ‘ash-Shaafi’ee used to divide the hours of the night. So in the first third of it he would write and in the second part he would pray and in the last third he would sleep.’

Dhahabee says ‘I say all three of his actions are considered worship, as long as the intention is present.’

Zakariyyah as-Saajee said Muhammad bin Ismaeel narrated to us saying Hussain al-Karabeesee narrated to me saying “I stayed with ash-Shaafi’ee for a night, so he would pray for about a third of the night, so I would not see that he would exceed reading more than fifty verses, but if he increased, then he would read a hundred verses, and he would not come across a verse relating to Mercy except that he would ask Allaah (for it) and he would not come across a verse relating to a form of punishment except that he would seek refuge (from it) and it was as if both hope and longing as well as dread had been gathered together for him.”

Muhammad bin Yahyaa bin Aadam said ibn abd al-Hakam narrated to us saying I heard ash-Shaafi’ee saying ‘if the people truly knew of what is found in al-kalaam (theological rhetoric) and innovations, then they would flee from it just as they would flee from a lion’.

‘Abdullaah bin Ahmad bin Hanbal reports saying: I heard Muhammad bin Dawood saying It has not been recorded that during the whole lifetime of Ash-Shaafi’ee, that he spoke from anything relating to innovated desires, nor was anything of the sort ever attributed to him, nor was he ever known for it, even though he had severe hatred for the people of Kalaam (rhetoric) and innovation.

From Ibn Abee Haatim who said: Yunus narrated to us saying: ‘ I said to Ash-Shaafi’ee: our companion al-Laith says: If I saw a person of desires walking upon water I would not take from him’, so he said ‘rather he fell short, if I saw him walking in thin air I would not take from him’.

Az-Za’faraanee and others said we heard Ash-Shaafi’ee say:

‘My verdict concerning the people of Kalaam is that they should be whipped with jareed (palm branches stripped of their leaves), then they should be mounted onto camels, and paraded throughout the district and that it be called out: ‘this is the reward for those who abandoned The Book and The Sunnah, and turned their attention instead to Kalaam’.’

Zakariyyaa as-Saajee said Ahmad bin al-‘Abbaas an-Nasaa’I narrated to us saying, I heard Az-Za’faraanee sayint, that I heard

Ash-Shaafi’ee saying:

‘I have never had a dispute with anyone over the issue of Kalaam except once, and even from THAT I seek the forgiveness of Allaah.’

Muhammad bin Ishaaq bin Khuzaimah said: I heard ar-Rabee’ saying: whilst Ash-Shaafi’ee was advising Hafs al-Fard, Hafs said: ‘The Qur’aan is created’.

So Ash-Shaafi’ee replied to him: ‘You have disbelieved in Allaah the Great’.

As-Saajee said, Ibrahim bin ziyaad al-Ubalee narrated to us,saying I heard al-Buwaitee saying: I asked Ash-Shaafi’ee : ‘Should I pray behind a Raafidhee?’ So he said: ‘No, do not pray behind a Raafidhee, nor behind a Qadaree, nor behind a Murji’ee’. So I said ‘describe then to us’, so he said ‘ whoever says : that Eemaan is only in statement, then he is a Murji’ee, and whoever says, Aboo Bakr and Umar were not Imaams, then he is a Raafidhee, and whoever attributes will (decree) to himself, then he is a Qadaree’.

Az-Zubair bin ‘Abdul-Waahid said ‘Alee ibn Muhammad informed us in Egypt, saying, Muhammad ibn ‘Abdilillaah bin ‘Abdil-Hakam said: after Ash-Shaafi’ee debated Hafs al-Fard he acquired a great hate for Kalaam, and he used to say: ‘By Allaah, for a Scholar to issue a verdict, and then it be said about him, that the scholar has made a mistake-is better for him, than that he should speak with something and it be said of him: zindeeq (evil heretic), and there is nothing more hateful to me than kalaam and its people.

Alee bin Muhammad bin Abaan al-Qaadhee said, Aboo Yahyaa Zakariyyaa as-Saajee narrated to us, saying al-Muzanee narrated to us saying, If there was anybody that could bring out my innermost conscience, and that which is related to the perilous belief I had with regard to the issue of Tawheed, then it would be Ash-Shaafi’ee. So I went to him, and I found him in Masjid Misr, so I knelt down on my knees infront of him and said : ‘there has come to my mind an issue with regards to Tawheed, and I know that nobody has the knowledge which you have, so what do you have ?’(i.e with regards to this issue), so he became angry, then said: ‘Do you know where you are ?’, so I said ‘yes’, he then said ‘this is the place where Allaah caused Fir’awn (Pharoah) to drown. Has it ever reached you that the Messenger of Allaah commanded us with asking of such an issue?’ I said ‘no’, then he said, ‘did the Companions ever speak about it?’ I said ‘no’, he then said ‘do you know how many stars there are in the heavens?’ I said ‘no’, to which he said ‘taking anyone of those stars into account do you know its type? Its height?, Its setting? Or from what materials it was created?’ I said ‘no’ so he said ‘ so how then, is there something from the creation that you can see with your naked eye that you have no knowledge of, and yet you speak concerning the knowledge of its Creator ?!’.

Then he asked me about an issue relating to wudhoo, and I erred with regards to answering it, so he himself answered it from four different angles, and I did not even answer the like of any of them, thereafter he said ‘something that you are dependant upon five times a day - you leave off knowledge regarding it, and you burden yourself with the knowledge of the Creator, if there comes to your mind the like of that, then return to Allaah, and to His saying the Most High:

"And your Lord is One, there is nothing worthy of worship other than Him, He is Ar-Rahmaan Ar-Raheem. Indeed there in the creation of the heavens and the earth." (al-Baqarah : 163-164)

So he proved through the creation, that there is a creator, so do not burden yourself with knowledge that your ‘aql’ (intellect) cannot reach’. He said (i.e al-Muzanee) ‘So I repented from that’.

Ibraaheem bin ‘Alee al-‘Aabid informed us in his book, that Zakariyyaa al-‘Albaa and others informed us, saying, ‘Abdul-Awwal bin ‘Eesaa informed us saying, Shaikh ul Islaam Aboo Isma’eel al-Harawee informed us, saying, Ya’qoob benefited me, and this is something which I copied from his own handwriting, that Aboo ‘Alee al-Khaalidee informed us, saying, I heard Muhammad binul Hussain az-Za’faraanee saying, I heard ‘Uthmaan bin Sa’eed bin Bashaar al-Anmaatee say, I heard al-Muzanee say: I used to look into Kalaam before Ash-Shaafi’ee came, so when he came, I went to him, and I asked him about an issue from the issues of Kalaam, so he said to me, ‘do you know where you are?’ I said ‘yes, in the Masjid of al-Fustaat’, so he said to me, ‘you are in Taraan’, (‘Uthmaan said, and Taraan is a place on the Red sea, a ship is barely able to survive its waters), so he asked me about an issue in Fiqh, so I answered it, then he entered into it something which distorted my answer, so I answered again, then he entered something into it which again distorted my answer, such, that every time I would answer with anything, he would distort it somehow, then he said to me, ‘this is the Fiqh which contains The Book and The Sunnah, and the statements of the people (scholars), the likes of these things can enter into them, (and distort them) so how about speaking with regards to the Lord of the Creation, in which there is much erring to be found’. So I abandoned Kalaam, and turned my attention instead to al-Fiqh.

Az-Zubair bin ‘Abdul-Waahid said, Muhammad bin ‘Aqeel al-Firyaanee narrated to us saying, al-Muzanee or al-Rabee’ said : We were with Ash-Shaafi’ee one day, when there came to him a Shaikh who was wearing a woollen garment, and he had in his hand a staff, so Ash-Shaafi’ee stood up for him, and straightened out his clothes, the Shaikh then gave salaam and sat down. So Ash-Shaafi’ee began looking at the Shaikh out of awe of him, at which point the Shaikh said ‘can I ask?’, so he (i.e Ash-Shaafi’ee) replied ‘ask’, so he said ‘what are the proofs that we use in the religion of Allaah’?

So he said ‘the Book of Allaah’, so the Shaikh said ‘and what else’?, he replied ‘the Sunnah of Allaah’s Messenger’, so he said ‘and what else’? so he replied ‘the agreement of the Ummaah’. The Shaikh said ‘from where have you taken the aspect of the agreement of the Ummaah’?. So Ash-Shaafi’ee began thinking deeply, after which the Shaikh said ‘ I give you three days’ ( to think about it), so either you come with a proof for what you said from the Book of Allaah, or otherwise you should repent to Allaah’. So the colour on Ash-Shafi’ee’s face changed, then he (Ash-Shaafi’ee) got up and left, and he did not come out of his house until the third day between dhuhr and ‘asr. While at the same time his face, and his hands and his legs looked swollen, and he looked sickly, so he sat down, and it was not long before the Shaikh arrived, who gave salaam and sat down, then said, ‘where is my requirement’? so Ash-Shaafi’ee said ‘yes, I seek refuge with Allaah from the Shaitaan the accursed, Allaah The Most High says: ((And whomsoever opposes the Messenger after the guidance has become clear to him, and he follows a path other than the path of the believers, then we shall leave him to that which he turned to…)) ( Nisaa : 115). So he would not burn this individual for going against the path of the believers, except that it was an obligation (i.e which he left out).’ So the Shaikh said ‘you have spoken truthfully’, then he stood up and left. So Ash-Shaafi’ee said ‘I read the Qur’aan each day and night three times until I decided upon it’.

Al-Haarith bin As-Suraij said, I heard Yahyaa Al-Qattaan saying: ‘I make supplication to Allaah for Ash-Shaafi’ee – I specify HIM in it.

Aboo Bakr Khallaad said, ‘I make supplication to Allaah for Ash-Shaafi’ee at the end of my prayer.

Muhammad bin Haroon Az-Zanjee said, Abdullaah bin Ahmad narrated to us saying: ‘I said to my Father, what kind of man was Ash-Shaafi’ee ? as I have heard you make a great amount of supplication for him’, so he said, ‘O my son, He used to be like how the Sun is for the earth, as a vitality for the people, so is there for any of these two a successor or from the two any like?’

Qutaibah bin Sa’eed said: Ash-Shaafi’ee is an Imaam.

Al-Maymoonee said, I heard Ahmad bin Hanbal saying: ‘There are six individuals for whom I make supplication for in the last part of the night, one of them is Ash-Shaafi’ee.

Ahmad bin Hanbal said, in varying chains of narration from him, ‘Indeed Allaah destines for the people at the head of every one hundred years someone who will teach them the Sunan. Someone who will remove from the Messenger of Allaah any lies attributed to him, so when we looked at the end of the first one hundred years and there was ‘Umar bin ‘Abdil-‘Azeez, and at head of the second one hundred years there was Ash-Shaafi’ee.

Aboo Thawr al-Kalbee said: ‘I have not seen the like of Ash-Shaafi’ee, nor has he seen the like of himself.’

Ayyoob bin Suwaid said: ‘I never thought that I would live to see the like of Ash-Shaafi’ee.’

Yunus as-Sadafee said, ‘I have not seen anybody more perfect in intellect than Ash-Shaafi’ee, I had a debate with him one day regarding an issue, thereafter we parted. Then he met me again, so he took me by the hand then said ‘O Abaa Moosaa, can it not be that we remain brothers – even if we differ in an issue.’’’

I say (Dhahabee): This is a proof of the completeness of the intellect of this Imaam, and his understanding of his own soul, as the contemporaries (equals/peers) do not cease to differ.

Ma’mar bin Shabeeb said, I heard Ma’moon saying: ‘I put Muhammad bin Idrees to test in everything, and I found him at the end of it to be undivided’.

Dawood bin ‘Alee said I heard Ibn Raahawaih (Ishaaq ibn Raahawaih) saying: ‘I never knew that Ash-Shaafi’ee was at this distinction, if I had known of it, I would never have left him’. Aboo Dawood as-Sijistaanee said: I do not know Ash-Shaafi’ee to have made a single error in Hadeeth.

Harmalah said, Ash-Shaafi’ee was asked concerning a man who had a date in his mouth, then said: ‘if I swallow it (the date) then my wife is to be divorced, and if I spit it (the date) out, then my wife is to be divorced’. So he (Ash-Shaafi’ee) replied: ‘he should eat half of it and spit the other half out’.

Ibraheem bin Abee Taalib al-Haafidh said: I asked Abaa Qudaamah as-Sarikhsee concerning: Ash-Shaafi’ee and Ahmad, and Abee ‘Ubaid, and ibn Raahawaih, so he said: ‘Ash-Shaafi’ee is the most perceptive of them’.

‘Abdullaah bin Naajiyah al-Haafidh said: I heard ibn waarah saying: ‘I came back from Egypt, so I went to Ahmad bin Hanbal, so he said to me: ‘did you copy out the books of Ash-Shaafi’ee ?’, I said ‘no’, so he said ‘you were neglectful, we did not know the general (principles) from the specific ones, nor did we know which hadeeth were abrogated from those hadeeth which abrogate others, all this we did not know, until we sat with Ash-Shaafi’ee.’ So that inspired me to return to Egypt, after which I began writing them out.

Muhammad bin Ya’qoob al-Farajee said: I heard ‘Alee al-Madeenee saying: ‘Upon you are the books of Ash-Shaafi’ee.

Aboo Bakr as-Sawma’ee said: I heard Ahmad bin Hanbal saying: ‘The companion of hadeeth can never become quenched by the books of Ash-Shaafi’ee.’

Ahmad bin Salamah An-Naisaabooree said: Ishaaq bin Rahawaih married a women whose husband had died, but he had possessed the books of Ash-Shaafi’ee, he (Ishaaq) did not marry her except for those books.

Ash-Shaafi’ee said: ‘Knowledge is what benefits, knowledge is not what is merely memorised’.

Aboo ‘Alee bin Hakamaan said: Ahmad bin Muhammad bin Haaroon al-Hamadhaanee al-‘Adl narrated to us, that Aboo Muslim al-Kajjee narrated to us saying: al-Asma’ee narrated to us from Ash-Shaafi’ee, that he said: ‘The core of knowledge, is steadfastness, and its fruit is security, and the core of cautiouness is contentment, and its fruit is tranquillity, and the core of patience is to be resolute, and its fruit is triumph, and the core of actions is ability, and its fruit is success, and the goal in each and every affair is truthfulness.’

Aboo Thawr said: I heard Ash-Shaafi’ee say: ‘It befits the Faqeeh (jurist), that he should place some soil onto his head – out of humbleness to Allaah, and out of thanks to Allaah’.

Ar-Rabee’ said: Ash-Shaafi’ee said to me: ‘If the Fuqahaa ( jurists and people of knowledge) are not the Awliyaa ( loyal and devoted ones) of Allaah, then Allaah has no Walee.’

Hurmulah said: I heard Ash-Shaafi’ee say: ‘ I would love that all the knowledge that I have learnt, that I should teach the people, so that I would get the reward, and they would not praise me for it.’

It has been reported through two chains from Ash-Shaafi’ee, that he said:

‘If I see a man the comapanions of Hadeeth, then it is as if I am seeing a companion of the Prophet, may Allaah reward them with all good, they protected for us the asl (origin/foundation), so they have excellence over us’.

Yunus bin ‘Abdil-‘A’laa said: Ash-Shaafi’ee said to me: ‘Pleasing the people is a goal you will never reach, and there is no way to ensure security from them, so upon you be that which will benefit you, then adhere to that.’

From Ash-Shaafi’ee that he said: ‘The sign of a true friend, is that he behaves to the friend of his friend as a friend.’

From Ash-Shaafi’ee that he said: ‘The most elevated of people in status, are those who do not recognise from themselves any status, and those of them who possess the most excellence are those who do not see their excellence’.

From Ash-Shaafi’ee who said: ‘If you see in any of my books that which is contradictory to the Sunnah of the Messenger of Allaah, then speak with THAT, and leave alone what I said’.

Al-Humaidee said: Ash-Shaafi’ee narrated a hadeeth one day, so I said to him ‘are you going to take that ?’ (i.e as a means of practice), so he said: ‘ did you see me coming out from a church, or do you see upon me a zunnaar (the waist belt of the Christians and Magians) that I should hear a hadeeth from the Messenger of Allaah and that I should not speak with it ?!’

It has been narrated that he said : ‘If a hadeeth is proven to be authentic, then it is my Madhab, and if the hadeeth is proven authentic, then throw my saying against the wall’.

Ar-Rabee’ said: I heard him (Ash-Shaafi’ee) say after a man had said to him: ‘do you take this hadeeth O Abaa Abdillaah?’, so he said: ‘when I narrate a hadeeth from the Messenger of Allaah, which is an authentic hadeeth, and that I do not take it, then you should bear witness that my ‘aql (intellect) has gone’.

Al-Haafidh says in at-Tahdheeb:

Ibn Abee Haatim said : Abdal-Hakam narrated to us, saying that Ash-Shaafi’ee was born in the year 150H, and died in the last day of Rajab in the year 204H more than one person have written historical accounts of him, and his outstanding virtues and excellence are very many.

Ibn Abee Haatim and Zakariyyaa as-Saajee and al-Haakim and al-Baihaqi and al-Harawee and ibn ‘Asaakir and others have gathered them.

Aboo Moosaa ad-Dareer was asked regarding the books of Ash-Shaaf’ee as to how they became so widespread amongst the people, so he said: ‘Allaah chose him for his knowledge, then he raised him’.

Ishaaq bin Raahawaih was asked how it was that Ash-Shaaf’ee authored all those books yet his age was not very much, so he said: ‘Allaah gathered for him his ‘aql (intellect), despite the shortness of his age’.

Taken from:

Siyar ‘a’laam an-nubalaa (Imaam adh-Dhahabee) Muasasa ar-risaalah vol 10 pages 5 – 99

Tahdheeb at-tahdheeb (Al-Haafidh Ibn Hajar al-‘Asqalaanee) Hindiyyah Hyderabad - Deccan vol 9 pages 25 - 31


Author: Aboo Haatim


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Thursday, November 5, 2009

The Manners of Welcoming the New- Born Child in Islam


The Manners of Welcoming the New- Born Child in Islam

Children are a source of delight and an adornment for the world granted by Allaah to their parents, they give vigour to the hearts, joy to the souls, pleasure to the eyes. They are the fruit from whom good is to be hoped for when they frequently supplicate:

"Our Lord! Bestow on them your Mercy as they did bring me up when I was small"

and they are the ones in every nation upon whom hope for the future lies, and they are the youth of tomorrow upon whose shoulders the call to Islaam is carried. Indeed Islaam has indeed elevated the status of children and has laid down manners for their treatment relating to all their affairs and each stage of their and from these are the manners for welcoming their arrival in this life.

Our Prophet (sallallaahu ’alayhi wa sallam) was a living example, educating, cultivating the Muslims upon the practices of Islaam, teaching them how to worship their Lord in the best of ways. But a number of Muslims have strayed from his pure teachings and have substituted that which is gold for that which worthless.

So here are the manners the Prophet (sallallaahu ’alayhi wa sallam) taught us with regards our new-born.

1) Encouragement to have Children

Allaah says, "So now have sexual relations with them,, and seek that which Allaah has ordained for you."

And the Prophet (sallallaahu ’alayhi wa sallam) said, "Marry the loving and fertile because through you, I will compete with the nations for superiority in numbers"(Abu Dawood)

And it is important that the Parents bring up their children upon righteousness, so that the Parents will benefit from them during their lives and after their death. Allaah's Messenger (sallallaahu ’alayhi wa sallam) said,

"A servant will have his rank raised and will say, 'O my Lord how has this come about for me?' He says, 'through your sons after you seeking forgiveness for you'"(ibn Maajah)

Know that what has preceded applies equally to both boys and girls, and indeed Islaam has encouraged the bringing up of girls, and Allaah condemns those that are distressed at the birth of a girl, and the Messenger (sallallaahu ’alayhi wa sallam) came elevating the status of this gift from Allaah,

"whoever takes care of two girls until they reach adulthood - he and I will come together on the Day of Resurrection (like this) - and he interlaced his two fingers"(Muslim)

meaning in Paradise. So can their be a greater honour given to daughters?!

2) Giving the good news of the Birth

The near of kin who are anxiously waiting should be informed so that they can stop worrying and congratulate the parents and supplicate for the baby. Allaah mentions this good news being conveyed to a number of His Prophets, from them Zakariyyah of his son Yahya,

"Then the angels called him, while he was standing in prayer in a private room (saying), 'Allaah gives you glad tidings of Yahya'"

3) The Tahneek

This means to softening a date and then rubbing the palate of the new-born with it just after the birth or soon after. This is done by putting a piece of the softened date on the finger and rubbing it from left to right in the mouth of the baby.

Ibn Hajr said, "if one is not able to find a dry date, then a fresh date should be used, and if that is not available then anything sweet." (Fath 9/588)

It is not essential to chew the date rather it may be softened in any way. The action of chewing as reported in the sunnah was something specific to the Messenger (sallallaahu ’alayhi wa sallam) due to the blessings that Allaah had placed in his saliva.

It is done by the father or the mother or anyone from the People of Knowledge whose supplication is hoped would be accepted. So he should perform tahneek and supplicate for the child as was the practice of the Companions.

Imaam Nawawee says, " scholars are agreed upon the recommendation of performing tahneek upon the baby after it's birth." (Sharh Saheeh Muslim 4/122)

Aaishah (ra) reports, "new-born children used to be brought to the Messenger of Allaah and he would supplicate for blessings for them, and rub a chewed date upon their palate." (Muslim)

4) Naming the child

The baby may be named on the day of it's birth or later on the seventh day or past the seventh day, as this is what is clear after study of all the evidences from the sunnah.

It is the father or the mother who chose the name for the baby. If they differ amongst themselves then it is the father who has the choice, he may name it himself or give his wife the right to choose. The fact that this is the right of the father is shown by the principle that the child is ascribed and attributed to the father, as Allaah says,

"Call them (adopted sons) by (the names of) their fathers, that is more just in the Sight of Allaah"

It is also allowed for the parents to allow others to name the child, since our Prophet (sallallaahu ’alayhi wa sallam) used to name some of the children of his Companions.

The name should carry a good and praiseworthy meaning as the Messenger (sallallaahu ’alayhi wa sallam) said,

"On the Day of Resurrection, you will be called by your names and your fathers names, so make your names good." (Abu Dawood)

It is recommended to call oneself a servant of Allaah (Abdullaah) or the servant of any of the names of Allaah. Then it is recommended to name a child after a prophet, due to the hadeeth,

"call yourselves by the names of the Prophets" (Abu Dawood)

and the hadeeth,

"a son was born to me this night and I called him after my forefather Ibraaheem" (Muslim)

Then it is recommended to name the child after any pious person in the hope that it will become like him/her. Then it is recommended to name by any name which has good meaning.

It is forbidden to name a child with a name that denote servitude to other than Allaah, for example Abd an-Nabi, Abd ar-Rasool etc, just as it is forbidden to name them with names that are particular to the Unbelievers like George, Michael, Susan etc.

The names of tyrants and evil personalities should be avoided such as Fir'awn, Qaroon, Abu Lahab etc.. Likewise it is disliked to name with the names of the Surahs of the Qur'aan like 'Taa Haa' or 'Yaa Seen' as is reported from Imaam Maalik and others. There is no authentic hadeeth which ascribes the above two as being names of the Prophet (sallallaahu ’alayhi wa sallam).

5) The Aqeeqah

After the seventh day of the arrival of the new-born, as a form of welcome for it and to give thanks to the One who gave the blessings, it is prescribed to slaughter a sheep. The Messenger (sallallaahu ’alayhi wa sallam) said,

"Every child is in pledge for it's Aqeeqah which is sacrificed for it on its seventh day, and it is named on it, and its head is shaved" (Abu Dawood)

If the new-born is a boy then two sheep are to be sacrificed, and if it is a girl then one sheep. This is the position of the majority of the scholars and Companions. The Prophet (sallallaahu ’alayhi wa sallam) said,

"for the boy two equal sheep, and for the girl, a single sheep." (Ibn Maajah)

So it is permissible to sacrifice the male or female sheep or goat, and this is best. As for sacrificing other animals then the scholars have differed over this.

The sacrifice should be done by the father or a close relative, for our Prophet (sallallaahu ’alayhi wa sallam) performed the Aqeeqah for his two grandsons. It is also obligatory to mention the name of Allaah over it while sacrificing, and if a close relative is performing the Aqeeqah then he should add, 'this aqeeqah is the Aqeeqah of so and so' mentioning the name of the person on whose behalf he is performing the aqeeqah, as is reported in the hadeeth related by al-Bayhaqee.

The meat of the sacrifice may be distributed cooked or uncooked,, but it is preferred that it should be cooked as this leads to greater blessing as mentioned by a group of the scholars.

6) Shaving the baby's head

On the seventh day after the birth the head of the baby should be shaved. So when al-Hasan was born the Prophet (sallallaahu ’alayhi wa sallam) told his daughter, Faatima (RA),

"shave his head and give the weight of his hair in silver to the poor" (Ahmad)

The right side of the head should be shaved first, then the left as mentioned in the hadeeth,

"shave, and he indicated to the right side of his head, and then the left" (Muslim)

It is not permissible to shave a part of the head and leave a part, as this was prohibited by the Messenger (sallallaahu ’alayhi wa sallam) as reported by al-Bukhaaree. The strongest view seems to be that the head of the boy or the girl should be shaved, as is reported that Faatimah weighed the hair of her daughter (Muwatta) but the scholars differ on this, and Allaah knows best.

The shaving should be done after the sacrifice, and our pious predecessors liked to rub some perfume over the baby's head after the shaving.

Then it is prescribed to give the value of the baby's weight of hair in silver in charity, and it is recommended to give this charity on the seventh day also, but it is not necessary to do so, and may be delayed.

8) Circumcision

It is prescribed that the boy be circumcised, it is recommended that the circumcision take place on the seventh day, but it is obligatory to circumcise before the boy reaches puberty.


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Why should I wear the Hijaab?


Why should I wear the Hijaab?

This is a good question and there is a beautiful answer! Allaah has commanded us with every action that is good for us and prohibited us from performing every action that is bad for us. Allaah orders the Muslim woman to wear the hijaabwhen she steps out of the security of her home or when in the presence of strange men. So to wear the hijaab is a source of great good for you – the Muslim woman - for many reasons. Among them:


  1. You please Allaah. You are obeying the commands of your Lord when you wear the hijaab and you can expect great rewards in return.


  2. It is Allaah’s protection of your natural beauty. You are too precious to be "on display" for each man to see.


  3. It is Allaah’s preservation of your chastity.


  4. Allaah purifies your heart and mind through the hijaab.


  5. Allaah beautifies your inner and outer countenance with hijaab. Outwardly your hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord. Inwardly you cultivate the same.


  6. Allaah defines your femininity through the hijaab. You are a woman who respects her womanhood. Allaah wants you to be respected by others, and for you to respect yourself.


  7. Allaah raises your dignity through the hijaab. When a strange man looks at you, he respects you because he sees that you respect yourself.


  8. Allaah protects your honour 100% through your hijaab. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you!


  9. Allaah gives you nobility through the hijaab. You are noble not degraded because you covered not naked.


  10. Allaah demonstrates your equality as a Muslim woman through the hijaab. Your Lord bestows upon you equal worth as your male counterpart, and gives you a host of beautiful rights and liberties. You express your acceptance of these unique rights by putting on the hijaab.


  11. Allaah defines your role as a Muslim woman through the hijaab. You are a someone with important duties. You are a reflection of a woman of action not idle pursuits. You display your sense of direction and purpose through your hijaab. You are someone that people take seriously.


  12. Allaah expresses your independence through the hijaab. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems.


  13. Allaah gives you the freedom of movement and expression through the hijaab. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence.


  14. Allaah wants others to treat you – a Muslim woman - with kindness. And the hijaab brings about the best treatment of men towards you.


  15. Allaah wants your beauty to be preserved and saved for just one man to enjoy – your husband.


  16. Allaah helps you to enjoy a successful marriage through wearing hijaab. Because you reserve your beauty for one man alone, your husband’s love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship.


  17. Allaah brings about peace and stability in the society through the hijaab! Yes this is true! Men do not cause corruption by forming illegal relationships because you - the Muslim woman - calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate…


So a Muslim woman in hijaab is dignified, not dishonoured, noble, not degraded, liberated, not subjugated, purified, not sullied, independent, not a slave, protected, not exposed, respected, not laughed at, confident, not insecure, obedient, not a sinner, a guarded pearl, not a prostitute…


Dear Muslim sister! Come towards the gates of Paradise with us! Fulfill your duties towards Allaah, put on your adornment - put on your hijaab, and race towards Jannah (Paradise) by doing all good actions. You should agree by now that wearing hijaab is extremely beneficial – it must be - because Allaah only commands what is good…


…and believe me dear sister, it is good to obey the commands of your Lord…


"Their reward is with their Lord: Gardens of Eden underneath which rivers flow wherein they will dwell for ever; Allaah is pleased with them, and they are pleased with Him; this is (in store) for whoever fears his Lord." [Sooratul-Bayyinah 98:8]


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Saturday, October 31, 2009

sweetness of faith


The Prophet of Islaam, Muhammad (peace and blessings of Allaah be upon him) said: “There are three things, whoever attains them will find the sweetness of faith: when Allaah and His Messenger are more beloved to him than everything else; when he loves another person he loves him only for the sake of Allaah; and when he hates to return to disbelief (kufr) as he would hate to be thrown into the Fire.” [Reported by al-Bukhaaree (no. 15)]



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Thursday, October 29, 2009


The creed




1) Verily, Allaah has created the world and everything in it in order to worship Him alone. He sent the Messenger to call the people to Tawheed and the Noble Qur'aan is concerned with the aqeedah of tawheed in most of its chapters, and it explains the harm of shirk for the individual and the society. Shirk is the reason for destruction in this life and the reason for eternal destruction in the Fire of the Hereafter.

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last breath

Last Breath - Ahmed Bukhatir

video

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Wednesday, October 28, 2009

How to become a Muslim

How to become a Muslim



If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion ordained by Allah for all human-beings, then, one should pronounce the "Shahada", the testimony of faith, without further delay. The Holy Qur'an is explicit on this regard as Allah states:

"The Religion in the sight of Allah is Islam." (Qur'an 3:19)

In another verse of the Holy Qur'an, Allah states:

"If anyone desires a religion other than Islam (Submission to Allah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost."(Qur'an 3:85)

If a person does not pronounce the Shahada and enter Islaam, we cannot say that he is a Muslim, even if he admired Islaam and recognized that it the best religion, a great religion, and so on. Abu Taalib, the uncle of the Prophet (peace and blessings of Allaah be upon him) died a kaafir (non-Muslim), and Allaah forbade His Prophet to pray for forgiveness for him, even though he used to defend the Prophet (peace and blessings of Allaah be upon him) and said in his poems: "I do know that the religion of Muhammad is better than all other religions of mankind; were it not for fear of blame or slander, you would find me accepting it completely."




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