Jameah Mahmoodiyyah

لأُمِّ سَلَمَةَ يَا أُمَّ الْمُؤْمِنِينَ مَا كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- إِذَا كَانَ عِنْدَكِ قَالَتْ كَانَ أَكْثَرُ دُعَائِهِ « يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ ». قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ مَا لأَكْثَرِ دُعَائِكَ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ قَالَ « يَا أُمَّ سَلَمَةَ إِنَّهُ لَيْسَ آدَمِىٌّ إِلاَّ وَقَلْبُهُ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اللَّهِ فَمَنْ شَاءَ أَقَامَ وَمَنْ شَاءَ أَزَاغَ

Um Salamah , Mother of the Believers (may Allah be pleased with her) said the Prophet (peace and blessings be upon him) used to frequently say “ Oh changer of the hearts make my heart stick to Your religion.” So, I asked him, “ Oh Messenger of Allah,  why do you often say, “Oh changer of the hearts make my heart stick to Your religion ?” He (peace and blessings be upon him) said, “Oh Um Salamah, every human being’s heart is between the two fingers of Allah. Whoever Allah wants to remain guided he’s guided. And whoever Allah wishes to be lead astray deviates. “

Collected by At-Tirmithi (3522) Al-Albani graded this hadeeth as being Saheeh in his checking of At-Tirmithi.

Lessons to be learned from this Hadeeth:

Al-Imam, Al-Hafith Al-Mubarakfuri ([1353] may Allah have mercy on him) wrote some wonderful words for this hadeeth in his explanation for Jam’I At-Tirmithi. He wrote:

1.    “Oh changer of the hearts…” Sometimes the heart is turned to obedience and other times its lead to disobedience. Also there are times when the heart is directed to be attentive of Allah, and other times its diverted to be heedless.

2.    “Make my heart stick to Your religion… This is a request to Allah to make the heart remain solid in Islam, without any deviation from the upright Religion and straight path.

3.    “Whoever Allah wants to remain guided he’s guided…” This means everybody’s heart Allah wishes to be guided; He allows it to remain sound and the person obedient.

1. And whoever Allah wishes to be lead astray deviates. “This implies that whoever Allah wants to be lead astray He turns his heart away from the truth, or away from Islam ,and obedience to the Most Wise.

5.    There is another narration where after Mu’adh heard this hadeeth he recited the verse, “(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower." [ Al-Imran 8].

6.     Anas (may Allah be pleased with him) also asked the Prophet (peace and blessings be upon him), “You regularly say, “Oh changer of the hearts make my heart stick to Your religion.” Are you afraid for us? He (peace and blessings be upon him) said, “Yes!”. This means Anas (may Allah be pleased with him) knew these words the Prophet (peace and blessings be upon him) said weren’t for him, because he was protected by Allah from sin and deviation, especially his heart. Rather, He (peace and blessings be upon him) would constantly say these words in order to teach his nation. [ end of quote]

TN (May Allah pardon him) We need to constantly follow and stick to the Sunnah; especially this Sunnah from the Prophet (peace and blessings be upon him). We need it now more than ever, in this time where Fitnah is knocking on everybody’s door. Just look around and reflect. How many people were praised from Ahulus Sunnah, and are now dispraised by Ahulus Sunnah?! How many scholars were recommended to be learnt from, but now are being warned against?! How many people were Muslims have now left Islam?!. Reflect, Reflect, “Oh Ahulus Sunah, “Oh changer of the hearts make my heart stick to Your religion.”-Ameen

Taken from “ Tuhfatul Ahwathee bi shari Jami’ At-Tirmithi”

Labels: Dua Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Imam Bukhari used a four angled rule which helped him to study Hadith.

We use the Aid of our freinds at mosque who go to a few lectures here and there and then we take the adivce from Hadhrat Mowlana Peer Google (WWW) to study Hadith and to deduce the best ruling to suit our own fancies.

Our present times of extreme negligence and laziness, where the maximum extent of education in this science is (normally limited to studying) the six authentic books of hadith for one to call himself a hadith scholar, can be likened to “A monkey who has a bit of turmeric powder and wishes to be called a grocer.” The extent to which this group of half-baked scholars graduating from madrasas has made a mock of our religion cannot be found in the time of our predecessors, even if we were to search for it. The main cause for this current degeneration among the scholars stems from our confidence in our virtues and our reliance upon our defective and unsound knowledge. In fact, the jurists of the later centuries [muta’akhkhirin] have prohibited us from issuing any religious verdicts based on our own opinions. Instead, they have advised us to transcribe the verdicts from similar religious verdicts of the past.

But NO! In these times, even the most intricate of scholarlistic issues, let alone ordinary concerns, have become subjected to the people’s whims and fancies. To Allah alone do we complain and He alone is the Helper.

Once again I stress ""There is safety in following just one Madhab"

Imam Suyuti relates (through his chain) that Muhammad ibn Ahmad said: “When Abu ‘l-Abbas Walid ibn Ibrahim was deposed as the chief justice of Rayy (formally of the great cities of Persia located a few miles from Tehran) and he came to Bukhara, my teacher, Abu Ibrahim Al-Khatalli took me with him to see Walid.

My teacher requested him to narrate those hadiths to me which he had heard from his teachers. He replied, ‘I have not heard anything from them.’ My teacher was quite shocked and remarked, ‘How can you say that you have not heard anything from them whereas you are a deeply-read scholar?’ Walid then related his story saying, ‘When I became a rational and mature adult and I developed a passion towards the science of hadith, I went to Imam Bukhari (may Allah be pleased with him) and explained my intentions to him. He advised me thus, “Son, before you set out to pursue any field, make sure you are well-grounded with its prerequisites and demands. And remember that a person cannot become a perfect scholar in the science of hadith until and unless he writes four things with four other things, which are as indispensable as four things, which resemble four other things. (He must write these things) in four times, with four conditions, in four places, upon four things, from four types of people, and for four objectives. All of these four-angled things can only be achieved with another four things coupled with another four. Once all these things are achieved, four things will
become insignificant before him and he will be tried with four other things. If he exercises patience in these four trials, Allah will honor him with four things in this world and award him four things in the hereafter.”

I said, “May Allah have mercy upon you. Please explain these four-angled things for me.” He said, “Certainly. The four things he has to write are:
(1) the statements and commands of Allah’s Messenger (PBUH).
(2) the sayings of the Companions and their relative ranks.
(3) the sayings of the Tabi'een and their ranks (i.e. who among them are reliable and who are not), and
(4) the conditions of all the narrators who narrate hadiths.
These (four pieces of information) must be written together with the following four things:
(1) the actual names of the narrators,
(2) their appellations or titles (kunya),
(3) their places of residence, and
(4) their dates of birth and death (to determine whether the narrator actually met the people he has narrated from).
(These are indispensable to him) just (as four things are necessary with four other things:)
(1) as praises of Allah (are necessary) with the khutba,
(2) as salutations (are necessary) with mention of the name of Allah’s Messenger (PBUH).
(3) as Bismillah (is necessary) with a süra (of the Qur’an), and
(4) as the takbir is necessary with the salat.
These resemble four other things (which are names of four categories of hadith):
(1) the musnadat [narrations traceable to the Messenger],
(2) the mursalat [narrations transmitted by a Follower from the Messenger directly without a Companion in between],
(3) the mawqufat [narrations traceable only to a Companion ], and
(4) the maqtu'at [narrations traceable only to a Follower].
(These things must all be written) jn four times:
(1) in his childhood,
(2) in his age of discernment (i.e. close to maturity),
(3) in his youth, and
(4) in his old age.
(In other words, he must continue acquiring hadiths at all times throughout every stage of his life? They must be
written) under four conditions:
(1) while his is occupied,
(2) while he is free,
(3) in his poverty, and
(4) in his affluence.
(In other words, he must diligently pursue the knowledge of these things no matter what his circumstances may be).
This is done at four places:
(1) in mountainous terrain,
(2) on the seas,
(3) in cities, and
(4) in rural areas.
(In other words, he must endeavour to acquire this science from the right teacher, no matter where that teacher is located. He writes what he has acquired) upon four things:
(1) upon stones,
(2) upon shells,
(3) upon skins, and
(4) upon bones.
(In other words, even when be does not find paper he will continue recording it somewhere) until he finds the paper upon which to preserve it. (He acquires it from four different types of people.
(1) from his seniors,
(2) from his juniors,
(3) from his counterparts, and
(4) from the books of his father, provided he has firm conviction that these are his father’s books.
(In other words, he endeavours to acquire this science in every way possible without feeling ashamed to obtain it even from his juniors. He has four objectives for doing all of these things.
(1) to acquire (this science) solely for the pleasure of Allah ,
(2) to practice upon the hadiths which confirm to the verses of the Holy Qur’an,
(3) to propagate (the science) to those who seek it, and
(4) to write it out so that it can be a source of guidance to those who will come after him.
Thereafter, the aforementioned four things cannot be acquired (unless he has first acquired) four other things that are part of human acquisition:
(1) the knowledge of how to read and write,
(2) lexicography and vocabulary,
(3) morphology, and
(4) syntax
Together with four other things that are not of human acquisition, but are bestowed by Allah :
(1) sound health,
(2) ability,
(3) an ardent desire for learning, and
(4) a retentive memory.
Once all the aforementioned four-angled things are attained by him, then four things will become insignificant before him:
He will then be afflicted with four things:
(1) his enemies will rejoice at his distress,
(2) his friends will reproach him,
(3) the ignorant will taunt him, and
(4) the scholars will be jealous of him.
Once he exercises patience on these calamities, Allah will honor him with four things in this world:
(1) the honor of contentment [qana'a],
(2) conviction coupled with awe and dignity,
(3) the pleasure of sacred knowledge and
(4) eternal life.
(On top of that,) Allah will honor him with four things in the hereafter:
(1) the honor of intercession on behalf of whomever he pleases,
(2) the shade of the throne of Allah on the day when there will be no shade available except the shade of His throne,
(3) the privilege to provide water to whomsoever he pleases from the pool of Muhammad [al-Kawthar], and
(4) close proximity with the Prophets in the Highest of the High Places

So now, my son, I have told you whatever I have heard from my teachers. Now you have the choice to either pursue this field or to abstain from it.”
These are the principles and rules Imam Bukhari has laid out for every individual who wishes to become a hadith scholar or a student of hadith. We should take heed of Imam Bukhari’s advice and hold firmly onto it. In actual fact, the science of hadith is even more difficult to attain than Imam Bukhari (may Allah be pleased with him) describes.

Labels: Mazhab Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Imam Bukhari has taken proofs from the Quran and Hadith. He has quoted Hadith under the following headings:
"Hold on fast to the Jamaat of Muslims and their Imam"(page 059, Vol 1)
"One who seperates oneself from the Jamaat (of Muslims) even a hand span, will die a death of ignorance"(page 1045, Vol 2)
There is also an order even execute those who seperate themselves from the Jamaat of Muslims and their Imam."...they will leave Islam in the way an arrow leaves its bow...wherever you see them, you should kill them. Their killing will be rewardable on the day of Qiyaamah"(page 75, Vol 2)
"A group of people will emerge from amongst you, who will belittle your Salah over theirs , and your Fasts over teirs, and your actions over theirs, they will recite the Quran, which will not pass their throats (have no effect upon them), the will leave the Deen like an arrow leaves its bow" (page 756, Vol2).
These people will emerge before Qiyaamah. Only those who are deficient in age and knowledge will join them

Imams Muslims, Tirmidhi, Abu Dawud, Nasai also quote the same.

Before the Prophet(SAW) came to us, there was great Jahilliyah in the World. There was a need for a Prophet to come set things in order. Thus came Our Final Prophet Muhammad (SAW). The Prophet was given help by Allah in the form of Sahaba. The World had a new PERFECT teacher to learn from and to follow. The sahaba were the best of the best students to learn from for the people to come later. Islam started to spread far & wide. Many wars were taking place and many Hufaz of the Quran were made Shaheed, due to the number of Hufaz lost, The Muslims (Sahaba) saw the need of compiling the the Quran together in a form of a book so that the Quran may be preserved. This was the will of Allah and for this reason we have the Quran with us today. Later many opinions were being given as to how one should practice their Deen. Some qouted from what they saw the Prophet (SAW) do in his early days and some quoted from what they saw in the middle days of his life and some quoted from the last few days of his life. Hence there were many many opinions going around every where. Later by the will of Allah came the time for the Great Imams. These great Imams realised the problems that could arise with all these differences in the Ummah, so again by the will of Allah rules were deduced and formulas were set up in order to have a correct codified interpritation of the teachings of the Prophet(SAW) with all the corect references and hadith. The Imams would also comment that if something that they have decided upon and a stronger evidence is found, then this would become their way. This comment was not set out for laymen of the last 1000 years, infact it was set out for the other great Faqih amongst them. Now by the will of Allah, Islam was codified and recorded for the people of the future. With all four schools of thoughts having slightly different understanding of the rulings set out by them on a few aspects, Allah has in this way kept the Sunnah alive for the entire life of the Prophet(SAW). Now comes the time, by the Will of Allah that all the Hadith get noted and written down and preserved for the future. the great Imams who had such vast knowledge of Hadith still followed a school of thought by the will of Allah.

So as you can see, Allah sent the Prophet, The Quran, The Sahaba, The Imams and then the Hadith collectors in this particular order. There is Great Hikmah in this. Allah is the best of planners. Why try to change the plan or go another way.

The Imams of The Sahaba

The Prophet(SAW) sent Hadhrat Musayb bin Umayr(RA) as the first teacher to Madinah at the request of the people of Madina, after the pledge of Aqba.
Whilst Hadhrat Musayb(RA) was in Madina, who did the people follow? Did he call the Prophet(SAW) up and ask him?
Did The Prophet(SAW) send Hadhrat Musaib(RA) to teach or to be followed or just to teach?
(all this was whilst the Prophet(SAW) was alive)

When The answers could not be found in Quran & Hadith, what did the Sahaba do?

Hadhrat Abu Bakr(RA) gave Fatwa and made it clear that it was his Ijtihad and view. The people followed the school of Abu Bakr(RA)

Hadhrat Umar(RA) gave fatwaa from his Ijtihad and view. On one occasion he sent a message to his judges that they also make Ijtihad when passing a ruling if it was not clear from Quran & Sunnah or amongst the senior Sahaba.

Hadhrat Uthmaan(RA) took pledge of Khilafat on the condition that he follow the previous Khalifas.

Hadhrat Ali(RA) used to say "I am making Ijtihad on my view"

Many of the Fatawa of the Khulafa-e-Rashedeen appear in "Musannif ibn Abi Shaibah"

The Prophet (SAW) sent Hadhrat Ma'aaz(RA) to Yemen where he applied Ijtihad to solve many Issues. The entire population of Yemen followed the school of Ma'aaz(RA). He was the Imam for Yemen.

Hadhrat Adbullah ibn Abbas(RA) resided in Makkah, many of his fatwas are listed in "Musannif Abdur Razzaq" & "Musannif ibn Abi Shaiba". The School of thought for Hadhrat Abdullah ibn Abbas(RA) was dominent in Makkah.

Hadhrat Zaid ibn Thabit(RA) resided in Madina. He passed his fatwas there from his understanding of the Quran & Sunnah and from the teachings of the Senior Sahaba(RA).

Hadhrat Anas(RA) was followed in Basra.

Hadhrat Abdullah ibn Masood(RA) was sent to Kufa by Hadhrat Umar(RA) to be the teacher of Kufa. He was followed in Kufa.

On many occasions, proof was not given as they did not give their opinions from their desires, but they gave their rulings from the understanding of the Deen they had learnt from the Prophet(SAW)

During the era of the Tabi'een, many people used to go to Makkah for Hajj. The Khalifa of the time would make the following announcement: "No one is to pass a Fatwa except these two Imams Hadhrat Ata ibn Abi Rabaah and Hadhrat Mujahid (RA)." Thousands of the Fatawa passed by these two appear with no proofs mentioned with these rulings. All the Tabi'een and the Tabe Tabi'een used to practice upon these rulings without any objection or question.

During the era of the Tabi'een, different areas were following different schools.
In Makkah it was the school Hadhrat Ata bin Abi Rabaah
In Madina it was the school of Nafi Mowla ibn Umar
In Basra it was the school of Hassan al Basri
In Kufa it was the school of Ibrahim an-Nakha'i
In Yemen it was the school of Tawoos
In Yamama it was the school of Yahya ibn Abi Katheer
In Sham it was the school of Makhool
In Iraq it was the school of Maimoon bin Mehran
In Khurasaan it was the school of Dahaak

In every city, the people would follow that particular school and on many occasions without any proof.

All this was before the four Imams.
This does not mean the Hadith was not there or the information was not gathered.

So to put it all together and answer the query of who the Companions followed:
The Sahaba followed the Prophet (SAW) and took from the Quran & Sunnah Directly and so too did the four Imams.
....Allah says in the Quran "In the Sight of Allah only Islam is accepted (Sura 13/ Verse 9).
The Prophet (SAW) left behind the Quran and the Sunnah, and the Sahaba, who were living examples of Islam, with whom Allah is happy with. The Prophet (SAW) said "hold fast to My Sunnat and the Sunnat of the Khulafa e Rashedeen" (Tirmidhi, Abu Dawud, ibn Majah etc). He also said "My Sahaba are like Stars, whomsoever you follow, you will be rightly guided" (Mishkat).

Islam Began to Spread far & wide, thus 2 periods past, the period of the Prophet (SAW) and the period of the Sahaba. During the latter time of the Sahaba, Imam Abu Hanifa grew up and met some Sahaba also. In this era, the complitaion of jurisprudence, the systematic settings of laws, rules, regulations on every subject of Deen, the arguments of jurisprudic principles were codified (later completed by his Students & other Imams of Fiqh). The delibration of every aspect of life, be it, political, social, economical took place. All this was done in the light of Quran and Sunnah (Because the Sahaba and Tabi'een were daily narrating Hadith & reading the Quran. This was not done from heresay or from the air, or by following whims and desires like they are accused of doing). In the time of Imam Abu Hanifa, a group of 40 Chosen, top ranking Ulama would discuss, delibrate and contemplate each law, rule and regulation before it was noted in registers. Delibration from every angle would take place before it was noted. Hence approximately 1.3 million masa'il were listed. (1,300,000) (we are not in the position to take out the strongest opinion, no matter which scholar tries, they are not of the calibre)

The other great Imams of fiqh followed, then the Imams of Hadith began their tremendous and marvellous task of complitaion and codification of the Hadith.

We have now completed 4 periods. 1. The era of The Prophet (SAW), 2. The era of the Sahaba, 3. The era of the Imams of Fiqh, 4. The Imams of Hadith.

Thus, The Quran & Sunnat came first followed by the schools of thought which explained the Sunnah in detail, then the compilation of the Hadith.

There were many Imams of Fiqh but only four survived. These four reached us because, they were codified properly and they had students prepared to continue the transmission of the four schools and finally because Allah desired so. The four schools contain the entire life of our Prophet (SAW).

Muslims are supposed to seek the truth, you name me one scholar in the last 1000 years that was capable of making his own Ijtihad after seeing and studying all the schools with all the evidence they have provided do you even think they can pull out the strongest opinion to fit around the other rulings they had passed. Some of them differed in their opinions, but they all had valid reasons. Each ruling they had passed was in conjunction with another rule for that subject, for each school, every thing fits in perfectly. The Greatest Scholars of Islam have already done all this work for us. There are no new Hadith that will come. There is no need to reinvent the wheel. The deen is perfect. There is no need for people to start giving absurd views and start misleading people. It is unbelievable that sometimes even something that is commen sense, others would like to prove them wrong.

Thank you for your comment, It has also given me the opportunity to write out this comment with such detail that I can now create a whole new blog from this. Jazakallah.

Finally as my favourite speaker on comparative religion, Dr Zakir Naik would say, "I hope that answers your question" The Imams had eyewitnessed the actions of the Senior Tabi'een (Imam Abu Hanifa saw some of the Sahaba), these Tabi'een were not fools to follow their own desires, they followed the Sahaba who followed TheProphet (SAW).

Why Follow 1 Imam
This Fatwa by Shaykh Uthaymeen was posted on a forum from which I have cut & pasted it.

Important advice for the student of knowledge from Imām Ibn al-‘Uthaymeen.

Praise be to Allah.

It is good if a person focuses on one shaikh and makes him his main source, especially if he is a young beginner, for if the young beginner seeks knowledge from a number of people he will be confused. For people are not all of one opinion, especially nowadays. In the past, here in the Kingdom (Saudi Arabia) people never deviated from [the books] al-Iqnā’ [Book of Hanbalī Fiqh by Al-Buhuti] and al-Muntahā [Book of Hanbalī fiqh by Mar`i bin Yusuf], so their fatāwā were all the same and the bases of their fatāwā were all the same; no one differed from another, except in his delivery and style. But now, everyone who has memorized a hadīth or two says, “I am the Imām to be followed. Imām Ahmad was a man and we are men.” So now there is chaos. Everyone is issuing fatāwā and sometimes you hear fatāwā from these people which make you weep and laugh at the same time. I was thinking of recording these fatāwā, but I was afraid that this might make me one of those who seek out their faults of their brothers, so I did not do it lest we transmit things that are as far from the truth as the earth is from the Pleiades.

I say: adhering to one scholar is very important when the seeker of knowledge is just starting out, so that he will not be confused. Hence our scholars forbade us to read al-Mughnī and Sharh al-Muhadhdhab and other books which contain numerous opinions when we were starting out. One of our scholars told us that Shaykh ‘AbdAllah ibn ‘AbdRahmān Bābiteen (May Allah have mercy on him), who was one of the great scholars of Najd, only read al-Rawd al-Murabba’ [Book of Hanbalī Fiqh by Al-Buhuti] and never read anything else. He read it repeatedly but he discussed it in great detail and in great depth.

If a person has gained a great deal of knowledge, then he should look at the views of the scholars so as to benefit from them in both academic and practical terms. But when one is just starting out, my advice is to focus on one particular scholar and not go to anyone else.

[From Fatāwā al-Shaikh Muhammad ibn Sālih al-‘Uthaymeen, Kitāb al-‘Ilm, page # 107]

الحمد لله
هذا جيد كون الإنسان يركز على شيخ من المشائخ يجعله هو الأصل لا سيما المبتدئ الصغير , المبتدئ الصغير إذا طلب العلم على عدة أناس تذبذب , لأن الناس ليسوا على رأي واحد خصوصاً في عصرنا الآن , كان فيما سبق أي قبل مدة كان الناس هنا في المملكة لا يخرجون أبداً عن الإقناع والمنتهى ؛ فتجد فتاواهم واحدة , وشروحهم واحدة , لا يختلف واحد عن آخر إلا في الإلقاء وحسن الأسلوب , لكن الآن لما كان كل واحد حافظاً حديثاً أو حديثين قال : أنا الإمام المقتدى به والإمام أحمد رجل ونحن رجال , فصارت المسألة فوضى , صار الإنسان يفتي , أحياناً تأتي الفتوى تبكي وتضحك وكنت أهمَّ أن أدوَّن مثل هذه الفتاوى لكن كنت أخشى أن أكون ممن تتبع عورات إخوانه فتركته تحاشيناً مني إلا نقلنا أشياء بعيدة عن الصواب بُعد الثريا عن الثرى .
فأقول : ملازمة عالم واحد مهمة جداً ما دام الطالب في أول الطريق لكي لا يتذبذب , ولهذا كان مشائخنا ينهوننا عن مطالعة المغني وشرح المهذب والكتب التي فيها أقوال متعددة عندما كنا في زمن الطلبة , وذكر لنا بعض مشائخنا أن الشيخ عبد الله بن عبد الرحمن بابطين ـ رحمه الله ـ وهو من كبار مشائخ نجد ذكروا أنه كان مكبَّاً على الروض المربع لا يطالع إلا إياه ويكرره , كل ما خلص منه كرره لكن يأخذه بالمفهوم والمنطوق والإشارة والعبارة فحصل خير كثير .
أما إن توسعت مدارك الإنسان فهذا ينبغي له أن ينظر أقوال العلماء يستفيد منها فائدة علمية وفائدة تطبيقية , لكن في أول الطلب أنا أنصح الطالب أن يركز على شيخ معين لا يتعداه .


من فتاوى الشيخ محمد بن صالح العثيمين , كتاب العلم , الصفحة # 107
END OF FATWAA



So There you have it. The Sahaba followed the Imams of their own time and this continued until all the rules were deduced and recorded for all to follow one codified Islam. This gave birth to the four great Imams.

Even the Great Hadith Scholars followed a codified Islam as layed out by the four schools of thoughts. If they followed a school, then what chance have we got in trying to find the strogest opinion. No Chance....

These people think they are very clever with their stupid questions and think they are capable of seeking out the truth for them selves. Well good luck to them as they will going round in circles only to find that their own scholars and their scholars's scholars were following a school of thought.

Shaytan works in strange ways and some times his job becomes so easy he just has to sit back and relax.

Stick to one of the schools, you cant go wrong, InshaAllah. Dont pick & chose the Masa'il from different schools, you will end up living a life of Sin. See the blog by Seifeddine "The importance of following one Madhab and sticking to it".

Labels: Taqleed Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Arif-billah Dr Abdul Hayy ‘Arifi (Allah have mercy on him) said,

‘The biggest bane of the present society, (which are described to be beneficial by some, however, I consider them to be totally corrupt) are the mass media outlets. These include television, radio and newspaper.  They corrupt the morals. They have deteriorated our (humanely) condition, and made us infamous and disreputable.

They broadcast purposeless, paltry, heresy and iconoclastic things. These broadcasting results in the death of humaneness, honor of the human beings and our Islamic faith.

For the sake of God abstain from them!

Do not make an excuse that these can be used for broadcasting good. This a lame pretense. Show me where are they being used to spread good?’

Majalis e Arifi, audio set, CD#1, first waaz. Idara e Eshaat e Islam, Karachi, Pakistan

There are various reasons for the above statement.  They include: The repeated reading or viewing of reports of crime, devious, irrelevant, irreligious, and anti-Islamic things make an individual insensitive of their gravity.

The level of hatred towards sins is diminished.

The chances of being involved in sins which are a ‘norm’ in society increases.

The value of utilizing time effectively is distorted.

The spiritual darkness that accompanies such things makes it difficult to initiate and sustain good works. Etc.

(Irresponsible use of Internet, especially purposeless surfing, should be included in this.)

Labels: Media Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Invocation for Entering A Market and its Tremendous Reward :

لا إلهَ إلاّ اللّه وحدَهُ لا شريكَ لهُ، لهُ المُلْـكُ ولهُ الحَمْـد، يُحْيـي وَيُميـتُ  وَهُوَ حَيٌّ لا يَمُـوت، بِيَـدِهِ الْخَـيْرُ وَهوَ عَلىَ كلّ شيءٍ قَدِيرٌ

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, yuhyee wa yumeetu, wa Huwa hayyun laa yamootu, biyadihil-khayru, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise. He brings life and He causes death, and He is living and does not die. In His Hand is all good, and He is Able to do all things.

Reference: At-Tirmithi 5/291, and Al-Hakim 1/538. Al-Albani graded it good in Sahih Ibn Majah 2/21 and Sahih At-Tirmithi 3/152.

دعاء دخول السوق- قال الرسول : « من دخل السوق فقال: “لا إله إلا الله وحده لا شريك له، له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قدير” كتب الله له ألف ألف حسنة ومحا عنه ألف ألف سيئة ورفع له ألف الف درجة » وفي رواية: « وبنى له بيتا في الجنة » [ رواه الإمام أحمد والترمذي وابن ماجه والحاكم عن ابن عمر].
It is stated in the hadith that if a person reads the above du’aa in the market place, Allaah writes ten lakh rewards for him and forgives ten lakh sins and raises his status by ten lakh, and a house is prepared for him in Jannah.
N.B. one lakh = 100,000 (Tirmidhi) Note: Whoever recites this du’aa [in the market place], Allaah will reward him with a million virtues (hasanah), forgive a million of his sins and elevate his rank by a million
Reference: At-Tirmithi 5/291, and Al-Hakim 1/538. Al-Albani graded it good in Sahih Ibn Majah 2/21 and Sahih At-Tirmithi 3/152

Labels: Dua Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Abu Darda (radhiallahu anhu) said that the rank bestowed to the Abdaal is not on account of their Salaat, Saum and external display of character, but is by virtue of their pure Taqwa, beautiful intentions, rectitude of their hearts and their love and mercy for all Muslims. Allah Ta`ala has ennobled them with His Knowledge and has bestowed special ranks of His Proximity to them.

They never abuse nor speak ill of anyone. They do not tantalize those who are inferior to them nor despise them. They bear no envy to those superior to them. They excel in virtue. Their disposition is most amiable and they are the most generous. Their hearts hasten towards goodness and they quickly attain the loftiest spiritual heights. This group is the army of Allah and they are the ones who attain success.

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Shaykh ibn ‘Abd Al-Ghani,a Khatib of one of the Masjid in Cairo narrates the following story.
He [May Allah Preserve him] writes:
“The story of Uwais Al-Qarni was mentioned in Sahih Muslim as well as in other books. Now even though he was from the Tabi’een and did not see the Messenger [Salah Allahu Alaihi wa salam], the Messenger [Salah Allahu Alaihi wa salam] had advised ‘Umar ibn Al-Khatab [Radiya Allahu ‘Anhu] that if he meets [Uwais] then he, ‘Umar, should ask [Uwais] to ask Allah to forgive him and to make supplication for him.
Thus ‘Umar [May Allah be pleased with him], during his Caliphate, used to ask all the delegates coming from Yemen: ‘Is Uwais among you?’, until finally during one of the years he met him. He found him a man not among the nobles of his people; nobody cares much for him, even those accompanying him, sidelined. So ‘Umar told him about the advice Prophet Muhammad gave him and asked Uwais to ask Allah the Exalted to forgive him. When ‘Umar discovered that Uwais was headed to Al-Kuffa he offered to write a letter to his assistant over there, so that he treats him with hospitality. However, Uwais refused and requested that ‘Umar doesn’t do that. He explained his request that he would love to live as an unknown among the people.
Now, I do not claim that I met that Noble Tabi’ee himself; rather I met a man from his school. A man following in the same footsteps of Uwais, and here is my story with him.
During one of the Fridays of Ramadan, I left my house to give the Friday Khutbah in one of the Masjids of Al-Jam’iyah Al-Shar’eyah in Cairo. While riding my car my clear white Thawb (dress worn by men in Arab countries) got stained with a black spot. That really upset me. I asked myself, ‘How could I stand in front of the people giving the Khutbah when this spot had stained my elegant dress?’ I left the car and headed towards the Masjid. During my walk I passed by a store that had a big mirror at its entrance. I stood in front of it fixing my clothes and making sure my head covering is placed properly. I then continued to the Masjid.
I reached the Masjid, but the issue of the stain was still bothering me. The entrance of the Masjid had a few beggars standing there. They usually stand there during this blessed month, each of them with a story that he uses to gain the sympathy of the people going to pray. I didn’t give them much attention and entered the Masjid. I climbed the Minbar quickly, hoping that no one would get a chance to see the black spot that stained my dress in the car.
I delivered the Khutbah, and then we prayed. After prayers, I leaned my back at a pillar that was next to the Qiblah, and I stretched my legs to relax.
Now Egyptians usually go and shake the hands of the Imam after the prayers making supplications for him. I started shaking their hands while being seated in the same manner, and replied to their supplications by nodding my head up and down. I was really exhausted at this time because of the hot weather and the fasting.
At that point, I noticed a blind man crossing the lines with extreme difficulty, asking to reach the Shaykh (referring to me). Nobody was paying attention to his request, rather some of them were waving their hands in an annoyed manner since the blind man used to [unintentionally] come in contact with them while crossing the lines. The caretaker of the Masjid took his hand and brought him to me. I looked at him, and saw that his clothe were worn-out. He had the appearance of a person that if he greets others they would not reply back to him, and if he speaks no one would care about what he said. My first impression was that he was one of the beggars I saw at the entrance of the Masjid.
The man reached where I was seated; he greeted me and I replied back to him while still being seated in the same manner I described earlier, relaxing and stretching my legs.
I waited for him to start by telling me how miserable his life is, like beggars usually do, but he didn’t.
Rather he started by praising the topic of my Khutbah!! I though to myself: ‘A new method of begging! Start by showing that you understood what was mentioned in the Khutbah so that my heart would soften?!’.
Then he said: “But I have some remarks about your Khutbah, so I hope you do not mind listening to them”.
I said in amazement, while still sitting in the same manner: “Remarks on my Khutbah!! and you are the one that will point them out?!”
He replied: “Yes”.
I said: “In what aspects of the Khutbah?”
He said: “In the Language, Hadith, and Tafseer”.
After that I honestly, stared at his face in astonishment, and said: “And to what extend is your knowledge in these sciences?”
He introduced himself to me, he was a graduate of Dar Al-‘Uloom and specialized in Islamic Sharee’ah. He had completed several papers/studies on Tafseer, and he studied along side several known scholars.
I looked at the people around me in the Masjid and they nodded their heads, affirming what the man was saying.
At that point I sat straight, and crossed my legs, and said to the man: “And what are these remarks you had, my dear respected sir”.
He said: “As for the language, you have used some words of the ‘Amiyah (slang) and that ruins the nobility and sublimity of the Khutbah” (he kept speaking to me about the importance of the Khatib using the proper language, with words that increased my love to our beautiful language).
“As for the Hadith, you quoted some traditions and mentioned the source of some, but didn’t do that for the rest. Also how can you quote a tradition and refer it to Abu Dawud, while it is in Bukhari don’t you know that this is something that relegates the status of the speaker”. (Then he kept speaking to me about the methods and manners of the scholars of hadith, which increased my love for the Science of Hadith).
“As for the Tafseer, you mentioned some statements of those who interpret the Quran by their opinion, so beware when speaking about the Book of Allah and do not be like a night-time woodcutter (lumberjack)”. (Then he kept speaking to me about the different methodologies used by the people of Tafseer, which increased my love to the science of Tafseer).
By that time, people had dispersed from around us.
As he was about to stand, I stood [quickly] and took his hand. I then rushed and got him his shoes, and assisted him in putting it on. He kept asking me not to. I took by his hand to take him to his home, but he swore to me not to.
At that point, I saw that we were behind a wall where no one can see us, so I took out a sum of money from my pocket, and I politely requested that he accepts it from me. Here, he got mad and raised his voice a little scolding me roughly. I apologized to him, and he accepted my apology, and said: “You might have felt sorry for me, when you saw the way I am dressed”. I said: “Yes, and I hope you can forgive me for not thinking highly of you the first time I saw you”, so he forgave me.
I told him: “Please, comfort me, how do you live and with whom?” He said: “I will answer you briefly. I have a small income, but Allah has blessed it with His Grace, and it suffices me from the disgrace of asking [others]”. I asked: “With whom do you live?” He replied: “By myself, my children and wife have already beaten me to the Hereafter” and then he said: “I want nothing from this Dunia, and my relationship with it is not that good. All I need is a dress to cover my body and a meal that would silence my hunger, and apart from that I do not need anything”.
So I fell on his hand to kiss it, and I shook his hand and walked away for a few steps. Then I looked back at where he was heading. I saw that the people are giving him no notice as he held his stick, which he used to feel the road in front of him.
As for me, I walked thinking about myself, and how upset I was when my clean white dress got stained. As I walked, cars would slow down so that I can cross [the street], and people passing would come by to shake my hands and ask me for supplications.
They were all deceived by my looks and appearance.
I remembered the statement of Prophet Muhammad [Salah Allah ‘Alaihi wa Salam], when he was between his companions and a man passed by who had the appearance of a wealthy man. So he [Salah Allah ‘Alaihi wa Salam] asked: “What do you say about that [man]?” They said: “O Prophet of Allah, he is the kind of person that when he speaks we would listen, and if he asks for our daughter’s hand in marriage we won’t oppose, and if he intercedes for someone we would accept his intercession”. Then a man who appeared poor and needy passed by, so he [Salah Allah ‘Alaihi wa Salam] asked: “And what do you say about that man?” They said: “He is the sort of person, that if he speaks we won’t listen to what he has to say, and if he requests our daughter’s hand in marriage we would oppose his request, and if he intercedes for someone we would not accept his intercession”. Then he [Salah Allah ‘Alaihi wa Salam] said: “That [poor] man is better (worth more) than all the earth filled with that other man”, Aw Kama Qaal Salah Allah ‘Alaihi wa Salam”.

Labels: Tazkiyah Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]