Immune Stimulant Remedy

AsSalaamou alikum inshaAllaah. Click the link  Enjoy..... 

 Healthy Muslim

Audio from the weekend lectures The Foundation of Unity with Ahl as Sunnah.

A sister kindly put all the audios from the weekend's conference together for easy access for us all. May Allah reward her greatly for all her  help. Ameen

Please foward for others to benefit in shaa'Allah
***********

Friday 12th:

http://www.salafisounds.com/the-foundation-of-unity-with-ahl-as-sunnah-by-abu-hakeem/

http://www.salafisounds.com/conference-introduction-realising-the-dangers-of-division-by-abu-khadeejah/

http://www.salafisounds.com/the-salafis-are-ahlus-sunnah-ahlul-hadith-ahul-athar-the-aided-group-the-saved-sect-by-abu-muadh/

http://www.salafisounds.com/conference-2016-shaykh-abdullah-bukhari/

http://www.salafisounds.com/glad-tidings-to-the-strangers-from-ibn-rajabs-book-kashf-al-kurbah-by-abdulilah-lahmami/

http://www.salafisounds.com/question-answer-panel-session-with-abu-khadeejah-abdulilah-lahmami-and-abu-muadh/

*Saturday 13th*

http://www.salafisounds.com/ahlus-sunnah-are-upon-the-middle-path-between-the-sects-of-extremism-negligence-by-uways-taweel/

http://www.salafisounds.com/ahlus-sunnah-are-the-most-knowledgeable-of-the-truth-most-merciful-to-the-creation-by-abu-iyaad/ [Part 1 & 2]

http://www.salafisounds.com/the-jamaah-are-the-scholars-so-know-the-scholars-by-abu-idrees/
[Part 1 & 2]

http://www.salafisounds.com/whoever-wages-war-against-ahlus-sunnah-wal-jamaah-destroys-himself-by-abu-khadeejah/

http://www.salafisounds.com/ahlus-sunnah-versus-ahlul-bidah-through-the-ages-by-abu-hakeem/

http://www.salafisounds.com/question-answer-panel-session-with-abu-hakeem-abu-khadeejah-abdulilah-lahmami-and-uways-taweel/

*Sun 14th*

[Part 2 talks are above]

http://www.salafisounds.com/conference-2016-third-questions-answers-session/

http://www.salafisounds.com/conference-2016-questions-answers-session-with-abu-khadeejah/

If not Highlighted copy and paste

Sunnahs Neglected in Ramadaan

Sunnahs Neglected in Ramadaan
Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:The Tape Set Silsilah al-Hudaa wan-Noor, Tape No. 590
Translator:SalafiPublications.Com

Question: “Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion”

Shaikh al-Albaanee, may Allaah have mercy upon him said, “Allaah, the Exalted and Most High, says in the Noble Quraan:

‘O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa.’ [Soorah al-Baqarah (2): 183]

So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (saws), through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice – and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah:

‘…So that you may become people having Taqwaa.’

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom behind it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

‘…So that you may become people having Taqwaa.’

So the wisdom behind the Believers’ fasting is not just that they should prevent themselves from enjoyable and permissible good things, even though this is an obligation upon the fasting person – but this is not the only thing that is required and intended by this Fasting. Allaah, the Mighty and Majestic, concluded His command to fast by saying:

‘…So that you may become people having Taqwaa.’

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Also the Prophet (saws) clearly stated and completely clarified this point of divine wisdom, by his (saws) saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (saws) said, “Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.” Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting – which is to withhold for a stated time, well known to you all – that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.

So the Messenger (saws) is emphasizing the aayah:

‘…So that you may become people having Taqwaa.’

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.

Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.

This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned – eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things, which disrupt the Fast, which we are able to call the non-material things that disrupt the Fast.

So you have just heard his (saws) saying, “Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.”

Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behavior good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah:

‘…So that you may become people having Taqwaa.’

But as for the one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:

‘…So that you may become people having Taqwaa.’

So therefore we advise and remind our brother Muslims that they should remember this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.

This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be a cause for their increasing in acts of worship, seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things that disrupt the Fast.

Furthermore in addition to this, I hope that you will pay attention to some affairs, which have been neglected by a majority of the general Muslims, not to mention those having knowledge.

There is a hadeeth that is very often neglected due to another hadeeth, because the majority of people are unable to reconcile in practice and application between them. This hadeeth is his (saws) saying, “My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal.”

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (saws) saying, “My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer.”

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (saws) made clear to us by his action and practice. He (saws) used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

But today we fall into two offences:

(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal – except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

So the Adhaan these days – in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam – the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.

But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (saws) saying, which we just mentioned: ‘My Ummah will continue to be upon good as long as they hasten to break the fast.’ So the Prophet (saws) was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he (saws) said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), “If the night appears from this side,” and he pointed towards the east, “and the day has departed from here,” and he pointed towards the west, “and the sun has set, then the fasting person’s fast is broken”

What does ‘the fasting person’s fast is broken’ mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger (saws) encouraged hastening to break the Fast, and the Messenger (saws) used to implement this, even when he was riding on a journey.

So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet (saws) ordered one of his Companions to prepare the Iftaar for him. So he replied, ‘O Messenger of Allaah it is still daytime before us.’ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (saws) did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, “If one of us had climbed onto his camel he would have seen the sun.” The sun had set from here, and the Messenger (saws) ordered one of the Companions to prepare the Iftaar – Why? To hasten upon good “My Ummah will continue upon good for as long as they hasten to break the Fast.”

So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (saws) commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the mosque.

The other matter which I want to remind you of is what occurs in the previous hadeeth, “And they delay the pre-dawn meal” meaning: what is required here is the opposite to the case of the Iftaar. So he (saws) commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (saws) and by his practice. So the Companions of the Prophet (saws) used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.

Indeed there is an authentic hadeeth reported from the Prophet (saws) which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying:

‘Allaah desires ease for you, and He does not desire to make things difficult for you.

So from this ease is his (saws) saying, “If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it.”

” If one of you hears the call to Prayer and the vessel” the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.

But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (saws) made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, “If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it.”

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

‘And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.’

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah Ibn ¹Umar Ibn al-Khattaab (raa), that the Prophet (saws) said, “Let not the Adhaan of Bilaal deceive you…” meaning, the first Adhaan, “…because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan.”

Ibn Umm Maktoon, whose name was ‘Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

‘He frowned and turned away, that a blind man had come to him’ to the end of the Ayaat.

So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. ‘Amr Ibn Umm Maktoom used to climb on the roof of the mosque, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.

So you will notice here that the Adhaan of ‘Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, “It is morning. It is morning,” he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, “It is morning, it is morning.” And then Allaah¹s Messenger (saws) said: “If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it.”

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting:

‘Allaah desires to make things easy for you, and He does not desire to make things difficult for you.’

and ‘…that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. ‘

So therefore from the Fiqh that is to be criticized, and which runs contrary to this Sunnah, is that a person says, “If someone hears the Adhaan and has some food in his mouth, then he must spit it out.” So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet (saws) that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan:

‘O People of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.’

And our Messenger (saws) said to us, or he (saws) said, “Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion.”

So Allaah¹s Messenger (saws) has made it clear to us that there is latitude and a margin of ease in the matter of a person’s taking suhoor, to the extent that he said: “If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it.”

So it is opposition to Allaah and to the Messenger that a person says that one who hears the Adhaan whilst he has food in his mouth must spit it out onto the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (saws).

And I have been asked many times, so I will not leave open the need for such a question, but rather I will precede you in (answering) it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.

This hadeeth is to be found in it, and it is likewise reported by Aboo ‘Abdillaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam of the Sunnah, Imaam Ahmad Ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.

So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the Sunnah in the early times, and with an authentic chain of narration.

So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I will conclude it with his (saws) saying “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out,” and in one narration, “Just as He hates that disobedience to Him be committed.”

So there are two narrations, “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out”, and the second narration is, ” as He hates that disobedience to Him be committed.”

So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet (saws) in that which he encouraged us upon and clarified to us.

And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation.”


article found on http://abdurrahman.org/ramadhan/sunnahsneglected.html

Bidah Alert for the 15th of Shaban

Courtesy of primexample@yahoogroups

Bidah Alert for 15th of Shaban



Specifying the day of the 15th of Sha'baan by fasting or reciting the Qur.aan or performing naafilah prayers


Question: We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu ..alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu ..alayhe wa sallam).

Shaykh Ibn 'Uthaymeen
al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190


Standing the night of the 15th of Sha'baan in prayer and fasting during it's day


Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu ..alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu ..alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu ..alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan
al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87


Giving sadaqah specifically on the night of 15th of Sha'baan


Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha'baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha'baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response: To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu ..alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 9760

Source: fatwa-online.com

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Related Link:

Fasting voluntary fasts whilst having days (outstanding) from Ramadhaan
AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

Take Your Creed From Qur'an and Authentic Sunnah

Take Your Creed from The Book (Qur'aan) and The Authenticated Sunnah

Monday, 28 May 2007

By Shaykh Muhammad Ibn Jameel Zaynoo
Fundamentals of the Islaamic Creed. This article is set up in a question and answer format for clear explanations.



SECTION 1 - THE RIGHT OF ALLAAH UPON HIS SLAVES.


Q1. Why did Allaah create us?


A1. He created us for his worship, and not to associate anything with Him. And the proof is the Statement of Allaah the Exalted:

He created us for his worship, and not to associate anything with Him. And the proof is the Statement of Allaah the Exalted:


"And I did not create the Jinn or mankind except to worship Me." [Sooratudh Dhaariyaat]


And the statement of the Prophet (sallallaahu 'alayhi wa sallam): "The right of Allaah upon His slaves is that they worship Him, and that they do not associate anything with Him." [Agreed Upon]


Q2. What is worship?

A2. Worship is the comprehensive name of everything Allaah loves, from sayings and actions such as supplication, prayer, and slaughtering, and other than these. Allaah says:

"Say: verily my prayer, and my sacrifice, and my living, and my dying are for Allaah the Lord of all the worlds." [Sooratul An'aam][note: 'my sacrifice' means: slaughtering animals for Allaah]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "Allaah said, 'And the thing that brings my slave closer to Me with something beloved to me is that which I have obligated upon him.'" [a Hadeeth Qudsee, related by Bukhaaree]


Q3. How do we worship Allaah?


A3. As Allaah and His Messenger (sallallaahu 'alayhi wa sallam) have commanded us. Allaah the Exalted said:

As Allaah and His Messenger (sallallaahu 'alayhi wa sallam) have commanded us. Allaah the Exalted said:


"O you who believe, obey Allaah, and obey the Messenger, and do not invalidate your actions." [Sooratul Muhammad]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever performs an action not in accordance with our command, then it is rejected." [Muslim]


Q4. Do we worship Allaah with fear and hope?


A4. Yes, we worship Him like that. Allaah says in praise of the Believers:

"They call on their Lord with fear and hope." [Sooratus Sajdah]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "I ask Allaah for Paradise, and I seek refuge with Him from the Fire." [Abu Daawood, authentic]


Q5. What is ihsaan in worship?


A5. Ihsaan is contemplating deeply on Allaah in worship. Allaah the Exalted said:

"The One who sees you when you stand, and who changes you in the two prostrations." [Sooratush Shu'araa]

And the Prophet (sallallaahu 'alayhi wa sallam) said: "Ihsaan is that you worship Allaah as though you see Him, so even though you cannot see Him, verily He sees you." [Muslim]




The Types of Tawheed and Their Benefits



Q6. Why did Allaah send messengers?


A6. He sent them to call the people to His worship, and to negate partners from Him. Allaah says:

"And verily We sent to every nation a messenger so that they worship Allaah, and avoid Taaghoot."[Taaghoot: A satan calling to the worship of anything other than Allaah.]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "...and the prophets are brothers...and their religion is one." [The hadeeth is agreed upon.]


Q7. What is Tawheedur Ruboobiyyah?


A7. It's Tawheed is in regards to actions such as creating and managing [all of creation] and other than these two things. Allaah said:

"All praise is due to Allaah, the Lord of all the worlds." [Sooratul Faatihah]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "You [Allaah] are the lord of the heavens and the earth." [Agreed Upon]


Q8. What is Tawheedul Uloohiyyah?


A8. It is singling Allaah out in all acts of worship such as supplication, and sacrifice, and taking oaths. Allaah the Exalted says:

"And you God is one God. There is no true diety except Him. The Most Merciful,[ar-Rahmaan] The Bestower of Mercy [ar-Raheem]."


And the Prophet (sallallaahu 'alayhi wa sallam) said: "So let the first thing you call them to be the testification that there is no true deity except Allaah." [Agreed Upon]


And in the narration of Bukhaaree: "To the assertion of the oneness of Allaah."


Q9. What is the Tawheed of the attributes of Allaah and His Names?


A9. It is to affirm what Allaah describes Himself with in His Book, or what His Messenger (sallallaahu 'alayhi wa sallam) describes for Him in authentic hadeeths, or their real meanings. Without ta'weel [figurative interpretation] , tafweedh [affirming the written word without a meaning], and without tamtheel [resembling Allaah to His creation], and without ta'ateel [denial]. This is for Attributes such as Istiwaa [ascension], and Allaah's descension, and the Hand, and other than those for what is befitting His Perfection. Allaah says:

"There is nothing like Him, and He is All-Seeing, All-Hearing." [Sooratush Shooraah]


And the Prophet (sallallaahu 'alayhi wa sallam) said: "Allaah descends at every night to the lowest part of the Heavens." [Muslim]

Allaah descends a descent befitting His Glory, not resembling anything of His creation.


Q10. Where is Allaah?


A10. Allaah is above His Throne, which is above the sky. Allaah the Exalted says:

"The Bestower of Mercy rose above the Throne." [Sooratut Taa-Haa]


This means He ascended and rose above. The Prophet (sallallaahu 'alayhi wa sallam) said: "Verily Allaah wrote a book...so it is with Him above the Throne." [Agreed Upon]


Q11. Is Allaah with us?

A11. Allaah is with us in His Hearing, and His Seeing, and His Knowledge. Allaah the Exalted said:

"Say: Do not be afraid, verily I am with you both, I hear and I see." [Sooratut Taa-Haa]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Verily you are calling upon one who is All-Hearing. near, and He is with you. (Meaning: in His knowledge.)


Q12. What is the benefit of Tawheed?


A12. The benefit of Tawheed is having faith in the Hereafter, the punishment and the reward, whilst in this world, and the rejection of sins. Allaah the Exalted said:

"Those who believe and do not mix their faith with Dhulm, these are the ones for whom there is faith, and they are rightly guided." [Sooratul An'aam][Dhulm - to associate partners with Allaah.]


The Prophet (sallallaahu 'alayhi wa sallam) said: "The right of the slaves upon Allaah is that He does not punish the ones who do not associate anything with Him." [Agreed Upon]






The Conditions For The Acceptance of Actions:


Q13. What are the conditions for the acceptance of actions?

A13. The conditions for the acceptance of actions with Allaah are three:

1. Faith in Allaah and His Oneness. Allaah says:


"Verily those who believe and do righteous deeds, for them are Gardens of Paradise as a final abode." [Sooratul Kahf]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Say: I believe in Allaah, so I am steadfast." [Muslim]


2. Al-Ikhlaas - and it is performing deeds of worship for Allaah without obstinancy and arrogance. Allaah the Exalted says:


"So worship Allaah, purifying the religion for Him." [Sooratuz Zumar]


3. Stopping at what the Messenger (sallallaahu 'alayhi wa sallam) came with. Allaah the Exalted says:


"And whatever the Messenger gives you, then take it, and whatever he prohibits for you, then refrain." [Sooratul Hashr]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever performs an action not in accordance with our affair, then it is rejected. [Muslim]
SECTION 2 - SHIRK.

Q1. What is the worst crime according to Allaah?


A1. The worst crime is to associate partners with Allaah, and the proof is the statement of Allaah the Exalted:


"O my son! Do not associate partners with Allaah. Verily shirk is the worst type of oppression." [Sooratul Luqmaan]


When the Messenger (sallallaahu 'alayhi wa sallam) was asked: 'Which of the sins is the worst?' He said: "That you appoint for Allaah an associate while He is your Creator." [Agreed Upon]


Q2. What is the greater shirk?

A2. The greater shirk is to direct worship to other than Allaah, or to seek help from the dead, or the living who are absent. Allaah the Exalted said:

"And worship Allaah, and do not associate anything with Him." [Sooratun Nisaa]


His Messenger (sallallaahu 'alayhi wa sallam) said: "From the worst of all matters is Shirk with Allaah." [Bukhaaree]


Q3. Is shirk present in this Ummah?


A3. Yes it is present, and the proof is the statement of Allaah the Exalted:

"And most of them do not believe in Allaah, except that they are associators with Allaah." [Soorah Yoosuf]


The Prophet (sallallaahu 'alayhi wa sallam) said: "The Hour will not come until tribes from my nation (Muslims) overtake the idolators, and until they too worship idols. [Tirmidthee, authentic]


Q4. What is the Islaamic ruling upon supplicating to the dead or absent?


A4. Supplicating to the dead or absent is from greater shirk. Allaah the Exalted said:

"Do not call upon other than Allaah, it is of no avail for you, and do not harm yourself, for verily you will if you are from amongst the oppressors." (meaning: idolaters) [Soorah Yoonus]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever dies and he is calling upon other than Allaah as an equal, then he enters the Fire." [Bukhaaree]


Q5. Is supplication worship?


A5. Yes supplication is worship. Allaah the Exalted said:

"And your Lord says: Call upon me, I will accept from you. Verily those who are two proud for my worship, I will enter them into Hell despised." [Sooratul Ghaafir]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Supplication is worship." [Ahmad, and Tirmidthee who said it is a good authentic narration]


Q6. Do the dead hear supplications?


A6. They do not hear. Allaah the Exalted said:

"Verily your dead do not hear."[Sooratun Naml]

"And you are not heard by those in the graves." [Sooratul Faatir]

Q7. Are we allowed to seek aid from the dead or absent?


A7. You are not allowed to seek aid from them. Allaah the Exalted said:

"And those who call upon other than Allaah create nothing, and they are themsleves created. Dead, not living, and they do not know when they will be ressurected." [Sooratun Nahl]


"If you seek aid from your Lord, He will accept your plea." [Sooratul Anfaal]


The Prophet (sallallaahu 'alayhi wa sallam) said: "O Ever-Living, the Eternal! Aid me with your Mercy." [Tirmidthee, good]


Q8. Is it permissible to ask for help from other than Allaah?


A8. It is not permissible, and the proof is the Statement of Allaah:

"Only You do we worship, and only You do we ask for help." [Sooratul Faatihah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "If you ask, ask of Allaah, and if you seek help, then seek the help of Allaah." [Tirmidthee, good and authentic]


Q9. Can we seek help with the living?


A9. Yes, but only in that which they have the ability to do. Allaah the Exalted says:

"And cooperate upon piety and righteousness." [Sooratul Maa'idah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Allaah helps the slave in that which the slave helps his brother." [Saheeh Muslim]


Q10. Is it permissible to swear by other than Allaah?


A10. It is not permissible to swear, except by Allaah, for Allaah said:

"By the Lord of my father, my souls is set free." [Soorah Aali 'Imraan]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever swears that he will obey Allaah, then let him obey Him, and whoever swears that he will disobey Allaah, then let him not disobey Him." [Saheehul Bukhaaree]


Q11. Is it permissible to sacrifice for other than Allaah?


A11. It is not permissible, and the proof is the Statement of Allaah:

"So pray to your Lord, and sacrifice." [Sooratul Kawthar] {sacrifice: to slaughter for the sake of Allaah}


The Prophet (sallallaahu 'alayhi wa sallam) said: "The curse of Allaah is upon whoever sacrifices for other than Him." [Saheeh Muslim]


Q12. Can we circumambulate around other than the ka'abah for the purpose of getting closer to Allaah?


A12. We do not circumambulate, except around the ka'abah. Allaah the Exalted said:

"And let them circumambulate around the Ancient House." [Sooratul Hajj]


The Prophet (sallallaahu 'alayhi wa sallam) said: Whoever circumambulates around the House seven times, and prays two units, it is as if he has freed a neck." [Ibn Maajah, authentic]


Q13. What is the ruling on magic?

A13. Magic is from disbelief. Allaah the Exalted said:


"But the satans committed disbelief by teaching the people magic." [Sooratul Baqarah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Avoid seven grave offenses: associating partners with Allaah, and magic..." [Saheeh Muslim]


Q14. Can we trust the fortuneteller, and the soothsayer regarding the knowledge of the Unseen?


A14. We do not trust them because of the knowledge of Allaah the Exalted:


"Say: no one knows what is in the Heavens and the earth except Allaah." [Sooratun Naml]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever comes to a fortunereller or a soothsayer, then trusts him in what is said, then verily he disbelieves in what was revealed to Muhammad." [Ahmad, authentic]


Q15. Does anyone know the Unseen?


A15. No one knows the Unseen except those who are shown by Allaah, like the messengers. Allaah the Exalted said:


"Knower of the Unseen, so He does not disclose the Unseen to anyone." [Sooratul Jinn]


The Prophet (sallallaahu 'alayhi wa sallam) said: "No one knows the Unseen except Allaah." [Tirmidthee, good]


Q16. Can we wear a thread or a ring for the purpose of intercession?


A16. Do not wear these. Allaah the Exalted said:


"And keep to Allaah in the face of harm, for none can remove it from you except Him." [Sooratul An'aam]


The Prophet (sallallaahu 'alayhi wa sallam) said: "As for this, it does not increase you except in weakness. Distance it from yourself, for verily the one who uses it will never succeed." [Related by al-Haakim, authenticated and affirmed by adh-Dhahabee. ]


Q17. Can one rely upon beads and seashells, and their like (for worship)?


A17. We cannot rely upon them for anything. Allaah the Exalted says:


"And keep to Allaah in the face of harm, for none can remove it from you except Him." [Sooratul An'aam]

The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever relies upon an amulet, then he has indeed associated partners with Allaah." [Related by Ahmad, authentic][Amulet: beads or seashells relied upon for anything.]


Q18. What is the ruling on working with the authorities who oppose Islaam?


A18. Working with the authorities who oppose Islaam is disbelief if he permits it, or believes in its correctness. Allaah the Exalted said:


"And whoever does not judge by what Allaah revealed, these are the disbelievers." [Sooratul Maa`idah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "There are no leaders of a people who do not judge by the Book of Allaah, and see it as being better than what Allaah revealed, except that Allaah places an evil between them." [good, Related by Ibn Maajah and other than him]


Q19. How do we refute the question of the devil, 'Who created Allaah'?


A19. If the devil whispers this question to any of you, then seek refuge with Allaah. Allaah the Exalted says:


"And if you are insinuated with the insinuations of Satan, then seek refuge with Allaah. Verily He is the All-Hearing, All-Knowing." [Sooratul Fussilat]


The Messenger of Allaah (sallallaahu 'alayhi wa sallam) taught us to refute the deceptions of Satan by saying: 'I believe in Allaah and His messenger. Allaah is One, Allaah is the Ever-Living. He does not beget, nor is He begotten, and no one is a co-equal to Him.'

Then let him spit towards his left three times and seek Allaah's refuge against Satan. So verily it will leave him. [These are excerpts from authentic hadeeths mentioned in Bukhaaree, Muslim, Ahmad, and Abu Daawood]


Q20. What is the harm of greater shirk?


A20. Greater shirk is a reason for abiding in the Fire. Allaah the Exalted said:


"Whoever associates partners with Allaah, indeed Allaah has forbidden paradise for him. His accomodation will be in the Fire, and the transgressors do not have any helpers."


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever meets Allaah while associating anything with Him, he enters the Fire."


Q21. Do good deeds benefit the one who is committing shirk?


A21. No actions benefit the one who associates partners with Allaah. Allaah the Exalted says:


"If you associate partners with Allaah, nothing you do will be of benefit to you."


The Prophet said: "Allaah the Exalted said: 'I am far above the association of the associators who perform deeds in which (sallallaahu 'alayhi wa sallam) they associate partners along with Me. They are left to their association. [Muslim]


SECTION 3 - THE LESSER SHIRK:


Q1. What is lesser shirk?


A1. Lesser shirk is showing off [riyaa']. Allaah the Exalted says:


"So whoever wishes to meet his Lord, then let him perform righteous deeds, and not associate anyone in the worship of his Lord." [Sooratul Kahf]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Verily what I fear for you most is lesser shirk: showing off." [Related by Ahmad, authentic]


From lesser shirk is the statement of a man, 'If it were not for Allaah, and for so and so.' or 'What Allaah wishes, and what you wish.'


The Prophet (sallallaahu 'alayhi wa sallam) said: "Do not say, 'What Allaah wishes and what so and so wishes.', rather say: Whatever Allaah wishes, then what so and so wishes." [Related by Abu Daawood, authentic]


Q2. Is it permissible to take an oath by other than Allaah?


A2. It is not permissible to take an oath by other than Allaah. Allaah the Exalted says:

It is not permissible to take an oath by other than Allaah. Allaah the Exalted says:


"Yes, by my Lord you will surely be ressurected." [Sooratut Taghaabun]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever takes an oath by other than Allaah, then he has indeed associated partners." [Related by Ahmad, authentic]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever wishes to take an oath, then let him take an oath by Allaah, or be disgraced." [Agreed Upon]


SECTION 4 - SEEKING A MEANS OF NEARNESS TO ALLAAH [tawassul] AND REQUESTING INTERCESSION
[tawassul] AND REQUESTING INTERCESSION


Q1. With what do we seek a means of nearness to Allaah?


A1. Tawassul can be permissible or prohibited:

* The permissible and beseechable tawassul is the tawassul by the Names of Allaah and His Attributes, and by righteous actions. Allaah the Exalted said: "And Allaah has beautiful Names, so call upon Him by them." [Sooratul A'araaf] Allaah the Exalted also says: "O you who believe, fear Allaah, and seek a means of approach to Him." [Sooratul Maa'idah] [That is, to draw near to Him by obedience, and to do what pleases Him - mentioned by Ibn Katheer as a quote from Qataadah.] The Prophet (Sallallaahu Alayhi Wa Sallam) said: "I ask You by every name You have..." [Related by Ahmad, authentic] The Prophet (Sallallaahu Alayhi Wa Sallam) said to the companion who asked his comapny in paradise: "Pre-occupy yourself with many prostrations. " [That is, prayer since it is from the righteous actions.] [Muslim] It is permissible to seek a means of nearness to Allaah with our love. This is the love for Allaah, for His Messenger, and His close allies. Likewise, there is the story of the people of the cave who sought a means of nearness to Allaah by their righteous actions, so Allaah freed them.
* Prohibited tawassul - it is calling upon the dead and requesting ones needs from them, as is the reality today. This is greater shirk due to the statement of Allaah: "And do not call upon other than Allaah those who cannot benefit you. And do not harm yourself, but if you do, then you will be from amongst the oppressors." [That is, from the polytheists. ] [Soorah Yoonus]
*

As for tawassul by the rank of the Messenger (Sallallaahu Alayhi Wa Sallam), such as ones statement: 'O Lord, cure me by the rank of Muhammad.', then this is an innovation because the Companions never did it. Rather 'Umar (radiAllaahu 'anhu) sought a means of nearness to Allaah by the supplication of Al-'Abbaas while the latter was alive. One cannot seek a means of nearness by the Messenger (Sallallaahu Alayhi Wa Sallam) after his death, this is a means which - if utilized - is shirk. If one believes that Allaah is in need of a human intermediary like a leader or a ruler, then he has likened the Creator to His creation.

If one wants an increase in knowledge about this topic - along with details and proofs - then he should refer to the book, 'Tawassul - Its Rulings and Its Types' by Shaykh Al Albaanee.



Q2. Is there a need for a human intermediary in supplication?


A2. There is no need for a human intermediary in supplication due to the statement of Allaah:


"And if My slave ask you about Me, then verily I am near." [Sooratul Baqarah]


The Prophet (Sallallaahu Alayhi Wa Sallam) said: "Verily you are calling upon one who is All-Hearing, near, and He is with you." [Muslim]


Q3. Is it permissible to request the living for supplication?


A3. It is permissible to request the living for supplication, but not the dead. Allaah the Exalted said: "Ask forgiveness for your sins, and for those of the believing men and women." [Sooratul Muhammad]

There occurs in an authentic hadeeth in Tirmidthee: "Indeed a blind man came to the Prophet (Sallallaahu Alayhi Wa Sallam) and said: 'Ask Allaah to cure me...'"


Q4. What was the purpose of the Prophet (Sallallaahu Alayhi Wa Sallam)?


A4. The purpose of the Messenger (Sallallaahu Alayhi Wa Sallam) was to convey the message. Allaah the Exalted said:


"O prophet convey what has been revealed to you from your Lord." [Sooratul Maa'idah]


The Prophet (Sallallaahu Alayhi Wa Sallam) said: "O Allaah bear witness." The Companions answered by saying, "We bear witness that you have indeed conveyed it." [Saheeh Muslim]


Q5. From who do we request the intercession of the Messenger (Sallallaahu Alayhi Wa Sallam)?


A5. We request the intercession of the Messenger (Sallallaahu Alayhi Wa Sallam) from Allaah the Exalted:


"Say: for Allaah is all intercession." [Sooratuz Zumar]


The Prophet (Sallallaahu Alayhi Wa Sallam) taught his Companions to say: 'O Allaah, allow his intercession for me.' [Tirmidthee, a good authentic hadeeth]


The Prophet (Sallallaahu Alayhi Wa Sallam) said: "My supplication for intercession on the Day of Judgement for whoever dies from this ummah and he is not associating anything with Allaah has been hidden." [Saheeh Muslim]


Q6. Can we request intercession from the living?


A6. We request intercession from the living in worldly matters. Allaah the Exalted said:

"Whoever intercedes a good intercession, there is a portion of it for him. And whoever intercedes a sinful intercession, there is the responsibility of it for him." [That is, a portion of its burden.] [Sooratun Nisaa]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Intercede, you will be rewarded." [Abu Daawood, authentic]


Q7. Do we go to excess upon praise of the Messenger (sallallaahu 'alayhi wa sallam)?


A7. We do not go to excess in his praise. Allaah the Exalted said:


"Say: I am only a human being like yourselves, except that it has been revealed to me that your god is one God." [Sooratul Kahf]

The Prophet (sallallaahu 'alayhi wa sallam) said: "Do not praise me as the Christians and the Jews praised the Jesus the son of Mary. Verily I am only a slave. So say: the slave of Allaah and His Messenger." [Saheehul Bukhaaree] [Praise: it is exaggeration in praise.]


SECTION 4 - JIHAAD, ALLEGIANCE, AND RULERSHIP


Q1. What is the ruling upon jihaad in the Path of Allaah?


A1. It is obligatory to perform jihaad with ones wealth, and person, and tongue. Allaah the Exalted said:


"Hasten in lightness and in heaviness and struggle [Arabic: jaahidoo] with your wealth and your person in the Path of Allaah." [Sooratut Tawbah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Strive against the polytheists with your wealth, and your persons, and your age." [Abu Daawood, authentic]


Q2. What is allegiance?


A2. Allegiance is love and aid. Allaah the Exalted said:


"And the believing men and women are allies of one another." [Sooratut Tawbah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "The believers are like a solid structure." [Muslim]


Q3. What is a walee [close ally]?


A3. The walee is the god-conscious believer. Allaah the Exalted says:


"Is it not that the close allies of Allaah do not have fear, nor do they grieve?" [Soorah Yoonus]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Allaah is the protector and caretaker of those who believe." [Ahmad, authentic]


Q4. With what should the Muslims rule?


A4. The Muslims should rule with the Qur'aan and the authentic hadeeths. Allaah the Exalted said:


"And indeed, rule between yourselves with what Allaah revealed." [Sooratul Maa`idah]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Knower of the Unseen and the Witness, you have judged between your slaves." [Saheeh Muslim]


SECTION 5 - ACTING IN ACCORDANCE TO QUR`AAN AND HADEETH


Q1. Why did Allaah reveal the Qur'aan?


A1. Allaah revealed theQur'aan to be acted upon. Allaah the Exalted says:


"Follow what has been revealed to you from your Lord." [Sooratul A'araaf]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Read the Qur'aan, and act upon it, and do not take money for it." [Ahmad, authentic]


Q2. What is the ruling on acting upon an authentic hadeeth?


A2. Acting upon an authentic hadeeth is obligatory due to the statement of Allaah the Exalted:


"And whatever the Messenger gives you, take it, and whatever he forbids you from, then refrain." [Sooratul Hashr]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Stick to my sunnah and the sunnah or my rightly guided Caliphs. Cling firmly to it. [Ahmad, authentic]


Q3. Do we consider the Qur'aan to be sufficient without hadeeths?


A3. We do not consider the Qur'aan to be sufficient without hadeeths. Allaah the Exalted said:


"And We revealed to you the Reminder [Dhikr: the Qur'aan and the sunnah] so that you may explain to the people what has been revealed to them." [Sooratun Nahl]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Indeed I have been given the Qur'aan and its like with it." [Abu Daawood and other than him, authentic]


Q4. Do we put a statement above the statement of Allaah and His Messenger (sallallaahu 'alayhi wa sallam)?


A4. We do not put any statement above the statement of Allaah and His Messenger due to the statement of Allaah the Exalted:


"O you who believe, do not put yourselves before Allaah and His Messenger." [Sooratul Hujuraat]


This is also due to the statement of the Messenger (sallallaahu 'alayhi wa sallam): "There is no obedience to the creation in disobedience to the Creator." [Tabaraanee, authentic]


Ibn 'Abbaas said: 'I fear that stones will descend upon you from the sky! I say to you: the Messenger of Allaah said, and you say Abu Bakr and 'Umar said!


Q5. What do we do if we have differences?


A5. We must return our differences to the Book and the authentic sunnah. Allaah the Exalted said:


"So if you disagree in anything, then return it to Allaah and His Messenger if you are believers in Allaah and the Last Day. That is best in result." [Sooratun Nisaa]


The Prophet (sallallaahu 'alayhi wa sallam) said: "Stick to my sunnah and the sunnah of my rightly guided Caliphs. Cling firmly to it. [Ahmad, authentic]


Q6. How do we love Allaah and His Messenger?


A6. We love them by obeying them, and following their command. Allaah the Exalted said:

"Say: if you love Allaah, then follow me. Allaah will love you and forgive you of your sins, and Allaah is the Forgiving and the Merciful." [Soorah Aali 'Imraan]


The Prophet (sallallaahu 'alayhi wa sallam) said: "None of you has believed until I am more beloved to than your fathers and your sons and all of mankind." [Agreed Upon]


Q7. Should we give up work and rely solely upon pre-decree?


A7. We do not give up work and rely solely upon pre-decree due to the statement of Allaah:


"So as for he who gives and fears Allaah, and believes in the Reward; then We will ease him towards ease." [Sooratul Layl]

The Prophet (sallallaahu 'alayhi wa sallam) said: "Work, then you will easily be successful in what you were created for." [Bukhaaree, Muslim]


SECTION 6 - SUNNAH AND INNOVATION


Q1. Is there a good innovation in the Religion?


A1. There is no good innovation in the Religion, and the proof is the statement of Allaah the Exalted:


"Today I have perfected for you your Religion, and have completed My Favour upon you, and have chosen Islaam as your religion." [Sooratul Maa`idah]


Q2. What is innovation in the Religion?


A2. Innovation in the Religion is an addition or a decrease in it. Allaah the Exalted said in dispraise of the innovations of the polytheists:

"Or do they have partners in the Religion who have legislated what Allaah has not given permission for?" [Sooratush Shooraa]

The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever innovates in this affair of ours that which is not from it, then it is rejected. [Agreed Upon] [rejected: not accepted]


Q3. Is there a good sunnah in Islaam?


A3. Yes, in Islaam there is a good sunnah. The Prophet (sallallaahu 'alayhi wa sallam) said: "Whoever takes a good sunnah in Islaam, then he has its reward as well as the reward of those who act upon it after him, without anything being decreased from their reward." [Bukhaaree]


Q4. When will the Muslims be helped?

A4. The Muslims will be helped when they return to the implementation of the Book of their Lord, and the sunnah of their Prophet (sallallaahu 'alayhi wa sallam), and when they take to the propagation of tawheed, and when they warn against shirk in opposition to its manifestations, and when they defend against their enemies with whatever is feasible from strength. Allaah the Exalted says:


"O you who believe, if you help Allaah, He will help you and establish you feet." [Sooratul Muhammad]


And He also says:


"Allaah has promised those who have believed from among you, and done righteous deeds, that He will grant them succession upon the earth just as He granted it to those before them and that He will surely establish for them their Religion which He preferred for them, and He will surely substitute for them, after their fear, security. They Worship Me not associating anything with Me." [Sooratun Noor]


SECTION 7 - AN ACCEPTED SUPPLICATION


The Messenger of Allaah (sallallaahu 'alayhi wa sallam) said: "A believer is not affected with anxiety and grief, and he says: 'O Allaah I am your slave, son of your slave, son of your female-slave. My forelock is in Your Hand, Your command over me is forever executed, and Your Decree over me is just. I ask You with every Name belonging to You which You have named Yourself with or revealed in Your Book, or taught to any of Your creation, or you have preserved in the knowledge of the Unseen with You, that You make the Qur'aan the life of my heart, and the light of my breast, and a departure for my sorrow, and a release for my anxiety.' - except that Allaah relieves him of his anxiety and grief, and changes his condition to one of relief." [Ahmad, authentic]




[Translated by Maaz Qureshi]



Last Updated ( Saturday, 04 August 2007 )





taken from: http://www.troid. org/new-basics/ the-foundations/ take-your- creed-from- the-book- quraan-and- the-authenticate d-sunnah. html

Shaykh Bin Baz explains 73 sect....

Presented here is a excellent explanation of the famous hadeeth about the 73 sects of Islaam by His eminence Ash-Shaykh Bin Baz [rahimahullah] the late Grand Mufti of Saudi Arabia.
Q5: Does the statement of Allah's Messenger (peace be upon him) regarding divisions in his Ummah apply to the the creeds, sects, and denominations that exist today? Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and this other Hadith: My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect? Guide us to the right answer! My Allah reward you !

A: Every denomination or newly invented sect created by people and contradicts Shari`ah (Islamic law) falls under this Hadith of Allah's Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and also under this Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): "My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allah? He replied: "Al-Jama`ah (the true followers of the Prophet)."

In another narration, the Prophet's reply was: It is the one (sect) that follows what I and my Companions are upon now. Hence, whatever practice, deed, or act of worship people invent as a means of drawing nearer to Allah thinking that they will be rewarded while in fact it contradicts Shari`ah, it is considered a Bid`ah (rejected innovation in religion) that falls under this dispraise and censure stated by Allah's Messenger (peace be upon him).

Accordingly, it is the duty of all Muslims to weigh their words, deeds and acts of worship against the statements of Allah and His Messenger, what has been ordained by Allah, what is authentically reported from Allah's Messenger (peace be upon him), what is in accordance with Shari`ah and what is stated in Allah's Book (the Qur'an). This leads to the acceptable truth! On the other hand, whatever act or manner of worship that conflicts with the Book of Allah or the Sunnah (whatever is reported from the Prophet), it is rejected and it falls under this Hadith of the Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .

All of this discussion refers to the acts of worship innovated by people as means of drawing nearer to Allah. However, new designs and modern inventions, such as weapons, vehicles, clothing, food, etc, are not what this Hadith refers to. The Hadith has to do with the acts of worship that people perform seeking to draw nearer to Allah. This is what is meant by the Prophet's (peace be upon him) statement: Whoever does something that is not in accordance with our command, their deed is to be rejected. and: Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected.

This Hadith also involves such contracts that contradict the Shari`ah, for any contract that runs counter to the Shari`ah is considered null and void.

- Shaykh Ibn Baaz rahimahullah
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=6&PageNo=1&BookID=8
Taken from www.Salafitalk.com
www.the72sects.blogspot.com / www.thisisislaam.blogspot.com

Celebrating Mawlid (Milad un Nabi) – Is there any Proof?

AsSalam Alaikum wa Rahmatullah Celebrating Mawlid (Milad un Nabi) – Is there any Proof? The Celebration of Mawlid was introduced by the ruler of Irbil; Muzaffar ad-Din ibn Zain al-Din. He was assisted by Abdul Khattab Umar ibn Dihya, who composed a book al-Tanwir fi Maulid al-Siraj al-Munir, in an attempt to justify Mawlid celebrations. [Ibn Katheer, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146] Ibn Katheer has reported on the authority of al-Sabt about Ibn Dihya: "He used to defame the Muslims and belittle them. He would make additions in his report and exaggerate. So, the people gave up narrating traditions from him and falsified him. …" [Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146] Celebrating Mawlid (the Prophet's assumed birthday) has no origin from the Book and Sunnah, rather it is an innovation from the one, who was known for making additions and exaggerations in the Religion. A practice that came into existence 600 years, way past the time of the Messenger of Allah (sallallahu alaihi wa-sallam), his Companions (radhi allahu anhu) and their followers, can never be a part of Islam because the religion of Islam is based upon the revelation from Allah. To introduce the celebration of Mawlid in the religion, one will have to break the seal of Allah, Who said: "This day I have perfected your religion for you, completed my Favor upon you and have chosen for you Islam as your religion." [Soorah al-Maidah (5):3] Allah's Messenger (sallallahu alaihi wa-sallam) was sent as a guide and warner. Allah says: "We have not sent you, but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sins)" [as-Saba (33): 28] And he (sallallahu alaihi wa-sallam) said: "There is nothing that will take you closer to Paradise but that I have enjoined it upon you, and there is nothing that will take you closer to Hell but that I have warned you from it." [Musnad ash-Shafa'ee and others] The Messenger of Allah (sallallahu alaihi wa-sallam) never celebrated his birthday, nor did he instruct or order his Companions (radhi allahu anhu) to do so. If Mawlid was an expression of love or an act of drawing closer to Allah, then he (sallallahu alaihi wa-sallam) would have certainly guided his Companions (radhi allahu anhu) to it. Thus, Mawlid is neither an act of righteousness, nor an expression of love for the Messenger of Allah (sallallahu alaihi wa-sallam). source: Who Really Loves the Messenger of Allah - In Light of Mawlid celebrations - From As-Sunnah Bimonthly Islamic Newsletter Links: The Islamic View Point on Celebrations Mawlid, The Night of Isra and Miraj , Mid Shaban Night - by Ibn Baaz Celebrating the Birth Day of the Prophet - by Shaikh Saalih al-Fawzaan [PDF] Refutation of the Mawlid (Celebration of the Prophet's (saws) Birthday) - by Brother Abû Rumaysah [Part1]:Discussion of the hadeeth The Prophet (SAW) performed Aqeeqah for himself after his Prophethood. [Part2]: Ibn Taymiyyah on the Mawlid. [ Part3]: Did Ibn Katheer Author a Book Endorsing the Mawlid?

Something to share in the Group insha allah

Prayer Schedules Important Rulings, Guidelines, and Cautions - PART ONE of TWO - Introduction In the Name of Allaah, the All-Merciful, the Ever Merciful, may He raise the rank of His last Prophet and Messenger, Muhammad, and that of his family and companions, and may He grant them all an abundance of peace. This concise article covers some very important topics about prayer schedules ý the ruling on using them, the possibility of human error in them, the ruling on relying on them totally, rulings related to prayer performed based on a misjudgment of the prayer time, and the need to advise others about confirmed mistakes in prayer schedules. I have done my best to gather the statements of the best of the modern day scholars who spoke about the issue of prayer schedules specifically, the likes of Shaykh al-Albaanee, Shaykh Ibn Baaz, Shaykh Ibn 'Uthaymeen, and others (may Allaah have Mercy on them).  I pray that Allaah blesses this work and causes it to reach some of his believing servants and benefit them, and that He overlooks some of the sins of its compiler because of it.  Verily, Allaah is Generous and Merciful.(1) I. The Legislated Times for the Five Daily Prayers The Muslims have never differed over the fact that the five daily prayers have specific times that have been legislated in the Sharee'ah.(2)   Allaah, the Almighty, has said, "Verily, prayers have been prescribed upon the believers at set times." The following is a listing of the times of the five daily prayers, with a brief reference to their relative proofs from the Book and the Sunnah:(3) Thuhr ("Noon") Prayer: It begins just after the sun's zenith (or "high noon"), as soon as it begins to decline, as the scholars have unanimously agreed.(4)   Its time extends until the entrance of 'Asr Prayer, according to the hadeeth, "The (time of) Thuhr is when the sun has begun to decline, until one's shadow is as long as his height, until the entrance of 'Asr time."(5) 'Asr (Afternoon) Prayer: As mentioned clearly in the previous hadeeth, the time of 'Asr Prayer begins at a mid-way point between Thuhr and Maghrib, when a person's shadow is as long as his height.(6)   The time of 'Asr extends until sunset.  The Prophet (may Allaah raise his rank and grant him peace) said, "Whoever has prayed one rak'ah (unit) of the 'Asr Prayer before sunset has caught the (time of) 'Asr."(7) Maghrib ("Sunset") Prayer: It begins after the sun has completely set, according to scholarly concensus.(8)   Its time extends until the entrance of 'Eshaa' Prayer.  The Prophet (may Allaah raise his rank and grant him peace) said, "And the time of Maghrib Prayer extends so long as there is some glow left on the (Western) horizon."(9)   This period of time is usually a little over an hour in most places. 'Eshaa' (Evening) Prayer: It begins after the last glow of the sun has left the Western horizon.  Its time extends until half of the night.  The Prophet (may Allaah raise his rank and grant him peace) said, "And the (time of) 'Eshaa' extends to half the night."(10) Fajr (Dawn) or Subh Prayer: It begins at the first light of the dawn of the sun, the first glow on the Eastern horizon where the sun will rise from.  This is understood from the Verse, "ýUntil the white thread (of the dawn) becomes distinguishable from the black thread."(11)  It extends until the sun begins to rise, according to the hadeeth, "And the (time of) Subh Prayer is from the first light of dawn until sunrise."(12)   This period of time is usually a little over an hour in most places. These are the times of the five daily prayers in Islaam, as Jibreel (peace be upon him) taught Muhammad (may Allaah raise his rank and grant him peace).  The times of the prayers are all based on the positions of the sun, in a way that makes it easy for the majority of the people on earth to know them without any difficulty whatsoever. As stated by the Permanent Committee of Scholars for Research and Fatwaa: "The easy way that is in line with the fitrah (the natural state things are created upon) is to rely on the indications in nature (the positions of the sun) that have been indicated in the Islaamic Legislation to determine the times of the prayers."(13) II. The Need for Prayer Schedules and Their Benefits In light of what has preceded, what then could the need be for prayer schedules?  The following list shows a number of benefits achieved through the use of prayer schedules: Blind and visually impaired people can receive alerts based on them. Some people can not see the horizon clearly for Fajr and Maghrib, due to a view obstructed by buildings, mountains, or even air pollution. Some people work or live in places without access to a view of the sky, like underground floors of a large building, mines, or submarines. Some people live in excessively cloudy or smog-ridden cities, and can not often get a good view of the sun's positions. Travelers can have an idea about the times of the prayers before they go to a new location. Islaamic center organizers can plan congregational prayers and events around them, even when the events are many months away. III. The Permissibility of Using Prayer Schedules Shaykh Ibn Baaz (may Allaah have Mercy on him) said, "ýAnd it is well known that people who live in well-lit (large, modern) cities can not determine the time of Fajr's entrance based on their own sightings (of the horizon).  Thus, it is upon them to be cautious and go by the athaan and by prayer schedules that determine the time of Fajr's entrance according to the hour and minuteý"(14) The Permanent Committee of Scholars for Research and Fatwaa stated: "These prayer schedules are something that imaams (leaders of congregational prayers) and mu'ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayersý"(15) There is a need to elaborate on this general permissibility, as guidelines for the use of prayer schedules are very important. IV. Prayer Schedules are Mere Estimates Prayer schedules are only estimates, and they must not be taken as absolute. The Permanent Committee of Scholars for Research and Fatwaa stated: "Determining prayer times based on astronomical calculations,(16)  while they are merely estimates, is not something easily accessible to everyone."(17) V. Prayer Schedules are Prone to Human Error Prayer schedules were not revealed by Allaah, rather, they are the results of human efforts.  So they are bound to have some errors in them.  Allaah has said, "Had it (the Qur'aan) been from other than Allaah, they would have found many discrepancies therein."(18) The Permanent Committee of Scholars for Research and Fatwaa stated: "Schedules are a kind of ijtihaad (reasoned deductions), those who produce them are human beings who are erroneous sometimes and correct sometimesý"(19) VI. The Impermissibility of Following Prayer Schedules in Contradiction to Islaamically Legislated Times for the Prayers The previous fatwaa continues, "ýThose who produce them are human beings who are erroneous sometimes and correct sometimes.  Therefore, it is not befitting that we assign the exact times of the beginnings and endings of our prayers and fasts based on them, because their beginning and ending times have come in the Book and the Sunnah, and we must rely on what the Legislative evidences have indicated."(20)     The Permanent Committee also stated: "These prayer schedules are something that imaams (leaders of congregational prayers) and mu'ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayers.  However, we must not rely on them in an absolute way when fasting and breaking the fast, since Allaah has attached the ruling (of fasting) to the entrance of Fajr until the nightfall (the entrance of Maghrib)ý"(21) Prayer schedules are estimates that help us organize our time, however, we are not to abandon the Islaamically legislated way of determining the prayer times by the sun's positions.  Without keeping this in mind, one may rely solely on the schedule and actually offer a prayer before its time because of a mistake in the schedule or in its reading, and thus his prayer would be invalid. True story: About 12 years ago in America, I came to a masjid a few minutes before sunset.  A group of Muslims were preparing to leave, so I invited them to stay for Maghrib.  They informed me that they had already prayed!  So I walked outside with them and we looked at the sun just above the horizon.  It was the day after the time change caused by Daylight Savings Time in the spring.  So everyone put their clocks ahead by one hour, and apparently this was not reflected in the prayer schedule, so without paying attention to the sun's position, they prayed according to the schedule ý a prayer that was not acceptable since it was offered before its legislated time!(22) Another true story: Shaykh Al-Albaanee (may Allaah have Mercy on him) said: quote: And I have seen this myself many times from my home in Jabal Hamlaan in south-east Amman.  It allowed me to confirm what had been claimed by some devout advisors concerned for the Muslims' worship, that the athaan of Fajr in some of the Arab lands is called before the time of the true Fajr  by a period of between 20 and 30 minutes, even before the false Fajr!  And I had often heard the iqaamah of Fajr Prayer from some of the masjids being called along with the entrance of the true Fajr, meaning that they had called the athaan a half hour before its time.  This means that they had prayed the Sunnahs of Fajr before the entrance of Fajr's time, and they had occasionally hurried the actual Fajr prayer as well, in the month of Ramadhaan, as I heard over the radio station in Damascus while I was eating my suhoor (pre-dawn meal before fasting) last Ramadhaan (in the year 1406). This makes things difficult on the people, forcing them to stop eating before they have to, and it subjects their Fajr prayer to the danger of being unacceptable.  And the only reason for this is that the people have relied upon astronomical calculations and turned away from the legislated times of the prayers: "Eat and drink until the white thread becomes clear to you from the black thread of the dawn."  "Eat and drink until the red glow begins to spread."  This is a reminder, and the reminder benefits the believers. (23) *** Coming in Part 2 of this article in shaa' Allaah: VII. Ruling on Prayers Based on Mistaken Estimations of Prayer Times VIII. The Obligation of Warning Others of Erroneous Prayer Schedules Conclusion and Summary of How Prayer Schedules are to be Used Footnotes:   (1)Written by Moosaa Richardson (may Allaah forgive him) on the 20th of Thul-Hijjah, 1429.   (2)Refer to: al-Mughnee (2/8).   (3)Interesting Benefit: When discussing the times of the five prayers, the scholars customarily begin with Thuhr Prayer, since Jibreel began with it when he taught the Messenger (may Allaah raise his rank and grant him peace), who also began with it when he taught his companions, who similarly began with it when they taught their students.   (4)Refer to: al-Mughnee (2/9).   (5)Saheeh Muslim (#612)   (6)Aboo Haneefah (may Allaah have Mercy on him) considered the time of 'Asr to begin some time considerably after this point, however, "He has opposed the narrations and the rest of the scholars, and thus his own students opposed him in this," as Ibn 'Abdil-Barr said.  Refer to al-Mughnee (2/14).   (7)Saheeh Muslim (#608)   (8)Refer to: al-Mughnee (2/24).   (9)Saheeh Muslim (#612)   (10)Saheeh Muslim (#612)   (11)A translation of the meaning of Soorah al-Baqarah (2:187)   (12)Saheeh Muslim (#612)   (13)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (14)Majmoo' Fataawaa wa Maqaalaat Mutanawwa'ah (15/286)   (15)Fataawaa al-Lajnah ad-Daa'imah (6/140), the remainder of this quote is mentioned later in the article.   (16)It is important to note that not all prayer schedules are based on astronomical calculations.   (17)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (18)A translation of the meaning of Soorah an-Nisaa' [4:82]   (19)Fataawaa al-Lajnah ad-Daa'imah (6/141), the important conclusion to these words follow in the next quote.   (20)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (21)Fataawaa al-Lajnah ad-Daa'imah (6/140-141)   (22)Later in this article we will discuss the rulings on prayers performed because of a mistake in reading the prayer schedule, in shaa' Allaah.   (23)The "true Fajr" is what was described earlier in the article as the time of Fajr.  The "false Fajr" is a thin light that appears from the same place a short time before that.   (24)Silsilatul-Ahaadeethis-Saheehah (5/52) Moosaa ibn John Richardson Baaraka-Allaahu Feekum - wa sal-Allaahu wa-sallam 'alaa Nabiyyinaa Muhammad, was-Salaam 'alaykum wa-Rahmatullaahi wa-Barakaatuhu.

Explanation of the hadith We were in the state of Ignorance

Explanation of the hadith of Hudhaifah b. Al Yamaan 'We were in a state of Jaahiliyyah',  by Sheikh Saalih al Fawzaan In The Name of Allaah The Most Merciful The Bestower of Mercy. All Praise is due to Allaah, Lord of the Aalameen, and may peace and blessings be upon our prophet Muhammad, his family and his companions. Amma Ba'du: Indeed, the hadith to be addressed in this lecture is the hadith of Hudhaifah Bin al Yamaan (radiyallaahu anhu). He said: People used to ask the Messenger of Allaah (sallAllaahu alayhi wa sallam) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of Allaah, we were in the midst of ignorance and evil, and then Allaah brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their)bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire. I said: Messenger of Allaah, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allaah, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state. (Collected by Bukhari and Muslim. The wording of the above is that of Imaam Muslim)   In reality:  Indeed Allaah pre-decreed and ordained that the creation will be visited by tribulations, trails and tests, in order that the truthful one is distinguished from the hypocrite.  He (Ta-aalaa) said: "Alif-Laam-Meem. Do people think that they will be left alone because they say: ''We believe,'' and will not be tested.  And We indeed tested those who were before them.  And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood) of those who are liars, (although Allaah knows all that before putting them to test)''. (29:1-3)  Fitnah is a test. The human being will not be left alone because he says: I believe, I submit, I am a Muslim, I am a believer….he must be tried and tested.  If he exercises patience and firmly holds onto his Eemaan at the (time) of tribulations; then indeed he is the one truthful to his Eemaan.  And if he deviates at the (time) of tribulations, and turns away from his Religion; then this one is not truthful to his Eemaan.  He is a hypocrite, as Allaah (Ta-aalaa) said: "And of mankind, there are some (hypocrites) who say: "We believe in Allaah and the Last Day" while in fact they believe not. They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies." (2:8-10)  This is the Sunnah of Allaah (Jalla-Wa-alaa) And Allaah (Jalla-Wa-alaa) said: "Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allaah disclose to you the secrets of the Ghaib (unseen), but Allaah chooses of His Messengers whom He pleases. So believe in Allaah and His Messengers. And if you believe and fear Allaah, then for you there is a great reward.'' (3:179)  So, Allaah causes trials and tests to occur upon the people, upon the Muslims and the believers; in order to distinguish the truthful one from the liar, the true believer from the hypocritical liar, and the good one from the wicked one.  This is from the Wisdom of Allaah (subhaanahu- wata-aalaa) .  Fitan will come to pass upon the people as a result of this Wisdom (of Allaah).   And if fitan does not occur, then truth will be confounded with falsehood. The believer will be confused for the hypocrite, and there will not be a distinction between this one and that one.     In this hadith reported by the honorable companion Hudhaifah Bin Al Yamaan, (radiyallaahu- anhu) who said: ''The people used to ask the Messenger of Allaah (sallAllaahu alayhi wa sallam) about the good times'' They used to ask him (sallal-laahu- alayhi-wasallam) about the good with regards to righteous actions, affairs of aqeedah and mu-aamalaat.  And Hudhaifah used to ask him (sallal-laahu- alayhi-wasallam) about the bad times fearing lest they overtake him. So, in this is evidence that it is not sufficient to only learn about the good; rather one must know about the evil in order to avoid it.  If you do not know about the evil, you will come close to falling into it, as the poet said: ''I acquaint myself with the evil not for the sake of evil, but to be safeguarded from it.  The one who does not know evil from good will fall to it (i.e. evil)'' The human being must learn about the truth, and its proofs and evidences.  He is to learn and know that which is false and the doubts associated with it, in order that he can be saved from falsehood, and to warn the people against it.  How can he avoid and warn people against it, if he is not aware of it. And with regards to this, the Qur'aan has clarified that which is truth and falsehood.  It has clarified Eemaan and Kufr, Tawheed and Shirk, and Halaal and Haraam.  It has not stopped at clarifying Tawheed, Halaal, and the truth only; rather it clarified that which is in opposition to that, so that the Muslim can avoid it.  Likewise, the Prophet (sallal-laahu- alayhi-wasallam) in his Sunnah has clarified good and evil, and truth and falsehood in all affairs of the deen.  And the ulema (rahimahumullaah) in their written works have made clear what Tawheed and Shirk is, and Kufr and Nifaaq.  They have made clear the belief of ahlus Sunnah wal Jamaa-ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the ashaa-irah…..and other than that.  They have clarified the correct mu-aamalaat and the forbidden mu-aamalaat.  They have clarified correct marriage and the false and corrupt marriage, and the women forbidden (for one to marry).  They have clarified the (good manners legislated in the sharee-ah), and the evil manners that are in opposition to it.  All this causes the Muslim to have insight into his affairs, so that he knows the truth by its evidences, and knows what falsehood is and the doubts associated with it, in order that he can avoid falsehood and make the people avoid it.  That is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa-ah.  And clarification of the beliefs of misguidance, the doubts associated with it and refutation against it, in order that the Muslim is not misled by deviated and false beliefs, and deviated madhabs. And in order that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which opposes it, so as to avoid it.    Some of the people at present- (the majority of them ignorant ones, and amongst them misguided ones) say: Do not learn about the false beliefs.  Suffice yourselves with learning the correct belief only, and abandon involving yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts.  Abandon this, and teach the children of the Muslims the correct belief only.  Do not inform them about the statements that are in opposition and the doubts, and the refutation against it. This one (the one who makes these statements) is either from the ignorant ones who know nothing of knowledge, or that he is from those driven by personal desires, those who want to spread the madhabs of falsehood and their doubts.   Rather, it may be that they say:  ''it is sufficient for a person to say: I am a Muslim; I am a believer….. A general Islaam suffices, and do not say: ahlus Sunnah wal Jamaa-ah and ahlu dalaal, and ahlu furqah wa ikhtilaaf.  Do not say this, for this causes division between the Muslims.''  This (i.e. the above statements) is misguidance; because Allaah (Jalla-Wa-Alaa) has clarified the haqq in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition  to shirk.  He (Jalla- Wa-Alaa) has clarified all of that in all the affairs of the Religion, in the affairs of Ibaadaat, Mu-aamalaat, and Akhlaaq with a detailed clarification. Therefore, this must be clarified in order that it is made clear to the people; so that they can be upon clarity in their affairs, and so that the true Muslim is distinguished from the so-called Muslim, and that no deviation and forgery enters into Islaam. We must make a distinction between this and that one, in order that truth is not confounded with falsehood, and to know what truth is in opposition to falsehood, and good in opposition to wickedness.  We do not suffice ourselves with a general Islaam; because this is being misleading and deceitful to the people.  So we warn against this propaganda. Therefore, this has to be detailed for the people. The haqq must be clarified in opposition to falsehood, and guidance must be made clear in opposition to misguidance.  Hudhaifah (radiyallaahu- anhu) used to ask the Prophet (sallal-laahu- alayhi-wasallam) about the evil, and did not suffice (himself) with asking the Prophet about the good.  The Prophet affirmed that for him, and did not say to him, ''Suffice yourself with understanding the good''; rather he (sallal-laahu- alayhi-wasallam) affimed and clarified for him the evil that was to occur, in order that he may beware, and make others to beware of it.  This is the Sunnah.  This is the way of the Qur'aan and that of the Messenger (sallal-laahu- alayhi-wasallam) .   Hudhaifah said:  ''I said: O Messenger of Allaah, we were in the midst of JAAHILIYYAH and EVIL'' AL-JAAHILIYYAH: is derived from al-Jahl (ignorance).  It is an absence of knowledge, and the intent behind it is: the state of affairs before Islaam.  That which took place before the sending of Muhammad (sallal-laahu- alayhi-wasallam) is Jaahiliyyah, because they (the people) were upon ignorance and misguidance with regards to the affairs of ibaadah, mu-aamalaat, and with regards to food, drink, marriage and other than that. They were upon ignorance and misguidance due to the long period between Eesaa and Muhammad (i.e. the long period between the departure of Eesaa-alayhis Salaam, and the sending of Muhammad-sallal- laahu-alayhi- wasallam) . This was a period of over four hundred years, during which the divine message stopped.  The divine message became obliterated, and ignorance and misguidance became widespread.  The people worshipped idols, trees, stones, false deities, the Jinn and humans.  They worshipped the Angels, the Awliyaa, and the Saaliheen, and were upon divergent paths with regards to acts of worship.  And with regards to the affair of halaal and haraam, they did not distinguish between good and filth; rather they used to deal with usury.  The Ribaa Al-Jaahiliyyah (The Pre-Islamic Usury) was: When they used to settle a debt with a debtor, they would say: either you settle the debt or we increase the debt and double the time it (should be paid). This was the Pre-Islaamic Usury, and it used to be predominant in their dealings.  And they used to gather wealth through forbidden means, by way of pillage, plunder, robbery, and devouring people's wealth in falsehood. And with regards to food, they used to make lawful dead (animals) and blood. They used to eat dead animals, blood and repugnant things.  And with regards to their relationship between one another, they used to kill and fight one another over the most trivial thing.  They neither had a leader nor a state. They were either under the authority of tribal systems or under the authority of the Persians and the Romans.  The powerful used to encroach upon (the rights of the weak), and the oppressor used to transgress the limits and no one would stop him. This was the state of affairs in Jaahiliyyah (The Pre-Islaamic Period of Ignorance). They (the people) were upon ignorance in all aspects, and the greatest of that (ignorance) was with regards to Ibaadah and Aqeedah. They used to be upon the Aqeedah of Shirk, and they used to reject the (Resurrection on the day of Judgement) and the Devine Message (of the Messengers), and they used to say: "Nothing did Allaah send down to any human being (by revelation). '' (6:91) This was their state of affairs in Jaahiliyyah (The Pre-Islaamic Period of Ignorance).   Then, Allaah (subhaanah) sent Muhammad (sallal-laahu- alayhi-wasallam) with the Guidance and the Religion of Truth: "It is He Who has sent His Messenger (Muhammad) with Al Hudaa (the Guidance) and Deenul Haqq (the religion of truth -Islaam).'' (9:33)  'Hudaa' is beneficial knowledge and 'Deenul Haqq' is righteous action.  Allaah (subhaanah) sent His prophet (sallal-laahu- alayhi-wasallam) with beneficial knowledge and righteous action. So with the sending of the Messenger (sallal-laahu- alayhi-wasallam) , Jaahiliyyah (pre-islaamic ignorance) ceased to exist for ever walil-laahil Hamd, and there came about knowledge and guidance. The 'Jaahiliyyah Aama' (The Pre-Islaamic ignorance that was widespread and touched every aspect of life) has ceased to exist, but it remains with some people, or with some of the tribes, or in some of the lands.  It is Jaahiliyyah Juz-i (a portion of Pre-Islaamic Ignorance). As for the 'Jahiliyyah Aama', then this has ceased to exist with the sending of the Messenger (sallal-laahu- alayhi-wasallam) , but some characteristics of Pre-islaamic ignorance remain with some of the people, due to his (sallal-laahu- alayhi-wasallam) statement: "Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and wailing (i.e. for the dead).'' (reported by Muslim). This remains, but it is a portion.  As for the Jaahiliyyah Aama, then indeed it has ceased to exist. So due to this, it is not permissible to say that the people are in Jaahiliyyah (Pre-islaamic ignorance).  And some of them (i.e. some people) say:  (the people) are in a Pre-islaamic ignorance that is more severe than the one before the sending of the Prophet (sallal-laahu- alayhi-wasallam) . The meaning of this (i.e. the meaning of this statement) is a denial of what the Messenger (sallal-laahu- layhi-wasallam) came with.  It is a denial of the Qur'aan, the Sunnah of the Prophet, and the abundant knowledge within our hands.  Its meaning is that we are in Jaahiliyyah (Pre-islaamic ignorance).  This is a mistake. The people are not in Jaahiliyyah, walil-laahil Hamd, but there remains some of the characteristics of Jaahiliyyah in some individuals, some nation states, and in some tribes; but this is a specific Jaahiliyyah. Therefore, it is incumbent to be acquainted with this affair.    His (Hudhaifah's) statement: ''we were in the midst of ignorance and evil'' What is EVIL? Evil is what the people were upon of shirk, worship of engraved images, eating haraam and other than that of the evil things people used to do before the sending of the Prophet (sallal-laahu- alayhi-wasallam) . These were the evil things, and then Allaah brought about good (through Islam). Hudhaifah (radiyallaahu- anhu) said: "and then Allaah brought us this good (time through Islam).''  This is an acknowledgement of Allaah's grace, that indeed goodness (only) comes from Allaah (Jalla-Wa-alaa) .  He is the one Who guided us.  We cannot recognize THE GOOD through our intellects and knowledge we possess; rather we know that through what Allaah has brought through the Messenger (sallal-laahu- alayhi-wasallam) , through the Magnificent Qur'aan and the Prophetic Sunnah. The truth is not known through the intellects, or through the common habits of (the people), or through blind following and opinions/concepts; rather it is known through the revelation sent down by Allaah (Jalla-Wa-Alaa) , the revelation that was communicated through the tongue of His Messenger (sallal-laahu- alayhi-wasallam) .  So, in this a rebuttal of those who say that the people are free to hold onto their views and everyone can say what he wants.  We say: No, the people are the slaves of Allaah and their intellects and views are deficient.  They must return to the revelation in order to know the truth and reject falsehood.  And his (Hudhaifah's) statement: "and then Allaah brought us this good (time through Islam).''    And what is 'GOOD'?  'Good' is Islaam, with regards to what it contains of guidance, knowledge, and the absence of doubts that have pervaded the minds of many people.  So, Allaah brought about this Great Good (i.e. Islaam). This is an acknowledgement of Allaah's blessing; because blessing only comes to us from Him (subhaanahu- wata-aalaa) .  Indeed, Allaah did not leave us entirely to the designs of our intellects and views; rather Allaah is the One Who shows us good and guides us towards it.  He (Ta-aa-laa) said to His Prophet (sallal-laahu- alayhi-wasallam) : "Say: If (even) I go astray, I shall stray only to my own loss.  But if I remain guided, it is because of the Revelation of my Lord to me.  Truly, He is All-Hearer, Ever Near (to all things).'' (34:50)    He (Hudhaifah) said: ''is there any bad time after this good one?'' This is evidence that indeed the Muslim is not safe from Fitan, even if he is upon knowledge, righteous action and a correct aqeedah.  Indeed, he will not be safe from the callers to misguidance and evil, and for that reason Hudhaifah asked the Messenger of Allaah (sallal-laahu- alayhi-wasallam) , he said: ''Is there any bad time after this good one?'' This is evidence that indeed evil will come about after good, and these are the trials and tests that Allaah make to come to pass upon the people. Indeed they (the people) will not continue to be upon one state; rather they will be met with changing circumstances.    The human being will not be safe from Fitan and doubts.  He will not be safe from the callers to misguidance, even if he is upon good, a correct aqeedah and the correct Religion.  He will not be safe along with all this.  That is why Hudhaifah said:  ''is there any bad time after this good one?'' He (sallal-laahu- alayhi-wasallam) said,'' Yes''.  This is Khabar (information) from the Messenger (Sallal-laahu- alayhi-wasallam) that evil will occur after the good Muhammad (sallal-laahu- alayhi-wasallam) came with.  This (trial, test, etc) took place during the latter part of the era of the Sahaabah, with regards to what took place of Fitan and evil amongst the Muslims.  Therefore, what has been related to us through the historical (reports) has taken place, and that is the affair of trials and tests. That which he (sallal-laahu- alayhi-wasallam) gave news of has taken place.  Trial and evil has taken place, and it has emerged from the misguided sects, such as the Qadariyyah, the Shia, the Murji-a, the Jahmiyyah and other than that.  This took place during the latter part of the era of the Sahaabah (radiyallaahu anhum). However, as long as the Qur'aan and the authentic Sunnah are present, then indeed this evil will be repelled if the Scholars convey this Qur'aan and the Sunnah and clarify these trials and evils for the people. Therefore, the cure is present Wal-hamdulil- laah. Evil is repelled with Good. I said: "Will there be a good time again after that bad time?'' He (sallal-laahu- alayhi-wasallam) said, "yes.'' In this is evidence that evil will not be continuous, and that the Muslim should wait for solace from Allaah (subhaanahu- wata-aalaa) .  Allaah (Jalla-Wa-Alaa) said: "So verily, with the hardship, there is relief.  Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).'' (94:5-6)  Solace must come about.  He (sallal-laahu- alayhi-wasallam) said: "Know that along with assistance is patience, along with solace is distress, and along with every hardship is relief.'' (Ahmad) He (the person) should not lose hope when Fitan and evil increases. Indeed, he is to be upon tranquility and makes others tranquil when fitnah occurs, and he says: "All Praise is due to Allaah, we are upon guidance and a clear Religion. Solace is close by and evil will cease to exist by the permission of Allaah.'' This is what is incumbent upon THE PEOPLE OF GOOD AND THE SCHOLARS that they have tranquility and make the people tranquil; because this (EVIL) is something that will cease to exist by the permission of Allaah, and solace will come after it. It is not permissible for the person to say: ''the people are destroyed.'' This is not permissible; rather he makes the people tranquil, firm upon goodness and expectant of assistance.  For indeed the good end is for the people of piety. Therefore, no matter how great the evil and fitan is, indeed it will cease to exist.  He (sallal-laahu- alayhi-wasallam) said: "A group of my followers will remain manifest upon the truth.  They will neither be harmed by those who forsake them nor by those who oppose them till Allaah's (Ta-baaraka- Wata-aalaa) order come.'' (Bukhari and Muslim) Therefore, Islaam will not cease to continue wal-hamdu-lil- lah.  The Religion and the Qur'aan will not cease to exist, until the final appointed time that the prophet (sallal-laahu- alayhi-wsallam) has informed of; that indeed at the end of time the Qur'aan will be taken away from the breasts of men and from the masaahif (i.e. the copies of the Qur'aan).  The Qur'aan will not remain within the hands of the people; but this will be at the time of the destruction of the world. Indeed good will continue to exist whilst the Qur'an, the Sunnah and the Qiblah are present, even though there is one who is led away from it and becomes misguided.  And even though there is one who deviates from it and becomes deviated, as the saying goes ''Fitnah has its victims''. It takes away the one who goes with it; but the people of Eemaan will remain even if they are small in number.  Even if there is one who goes along with the Fitnah, and the one who goes astray and the one who comes along, still the truth and its people remain wal-hamdulil- laah.  The truth is present.  Allaah (Jalla-Wa-Alaa) said: "Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption). '' (15:9)  The person should neither lose hope nor despair.  He should not make the people lose hope of the return to goodness.  He should not make the people lose hope with regards to (the fact) that truth will prevail and falsehood repelled; because Allaah (subhaanahu- Wata-Aalaa) has made that promise and He does not fail to fulfil His promise. Imaam Ibnul Qayyim (rahimahullaah) said: "The Religion is aided when put to the test.  So do not be amazed for this is the way of Ar-Rahmaan (Allaah).'' ''And so are the days (good and not so good), We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you.  And Allaah likes not the Dhaalimoon (polytheists and wrong-doers) .  And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers' ' (3:140-141)  This is the wisdom behind the occurrence of Fitan and test, so that the believers are purified. And so that they are made to exercise patience, be firm upon the truth and warned of their mistakes; in order that they may repent to Allaah (Azza-Wa-Jall) , and that the kuffaar are destroyed.  Therefore, (Fitnah and test) is purification for the believers and destruction for the kuffaar Wa-lil-laahil- hamd. And upon the Muslim is that he looks at (the affairs) with optimism.  He should neither look at history and the state of affairs with pessimism and hopelessness, and causing the people to lose hope.  And in the hadith: "Whoever says: the people are ruined, then he himself is ruined.'' (Muslim) Therefore, the person neither loses hope in Allaah's Mercy nor does he make people lose hope of solace from Allaah. I (Hudhaifah) said: ''Will there be a good time again after that bad time?'' He (sallal-laahu- alayhi-wasallam) said, "yes, but therein will be Da'khan (a hidden evil).  I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their)bad points.'' In this is evidence for (expectation) of solace, and that the person should not despair of the mercy of Allaah.  Indeed, goodness will come after evil.  Therefore, the Muslim should neither despair nor lose hope.   He has to wait for Allaah's Solace.   However, this has to be accompanied by what one is able to perform of actions, statements, spreading knowledge, calling to Allaah, preaching to them (the people) to have certainty (in the affairs of the Religion) and keeping them away from despair and lack of hope.        He (the pessimist) says: Islaam and the Muslims have vanished, the affair has been ended, and the Religion has been annihilated…..and so forth, of what is uttered.  These are maqaalaat sayyi-a (sinful statements). And regarding his (sallal-laahu- alayhi-wasallam) statement: "but therein will be a hidden evil.'' That is (to say): there would be something of alteration (i.e. things that are not in conformity with the Sunnah and guidance of the Messenger) during that good time.  It is a (good time) but there would be something of alteration in it.  This is information from the (truthful one, the one who is believed-, sallal-laahu- alayhi-wasallam) .  Indeed, good has occurred along with something of alterations. I (Hudhaifah) said: "what will be the evil hidden therein?'' Subhaanallaah! This man (Hudhaifah-radiyall aahu anhu) is precise in putting forward his questions, and Allaah made him utter with his tongue that which is of benefit and education for the ummah. He (sallal-laahu- alayhi-wasallam) said: "(that time will witness the rise of) people who will adopt ways other than mine and seek guidance other than mine''. Meaning: They will have with them affairs that are not (in conformity with the Sunnah and guidance of the Messenger Muhammad).  They (these people) are Muslims and believers who possess goodness; but they will (also) have with them something of those things that are not (in conformity with the guidance of the Messenger), which will not terminate their Eemaan and Deen; but it will make it deficient.  Likewise, there would be deficiency (ies) in the worldly affairs. And in the hadith: "no time will come upon you but the time following it will be worse than it, till you meet your lord.'' So, they will have with them some things that are in (opposition to the Sunnah and the guidance of the Messenger-sallal- laahu-alayhi- wasallam) , and they will seek guidance other than that of Prophet (sallal-laahu alayhi-wasallam) . They will initiate things in opposition to the Sunnah. However, it will not be a complete opposition; rather it will be a certain type of opposition.   In this is a warning against opposing (the Sunnah) even if that is little. In this is a warning against seeking guidance other than that of the Prophet (sallal-laahu- alayhi-wasallam) even if that is little; because the Prophet (sallal-laahu- alayhi-wasallam) has called that Dakhan (hidden evil), meaning: 'Deficiency and Harm'  And in this is evidence that the judgment of disbelief is not passed on the Muslim as long as he does not commit Major shirk with Allaah, or apostates from Islaam through one of the nullifiers of Islaam.  However, he may have with him some affairs of deviation and some affairs that are not in accordance with the (Sunnah).  This makes him one with mistakes and misguided, or he becomes a sinner due to committing a sin which does not expel from the fold of Islaam. So, in this is a fundamental principle from the fundamental principles of Aqeedah, and that is the judgment of disbelief is not passed on the one who commits a major sin; rather this is called: Dakhan (hidden evil) and Naqsan (deficiency) in Religion, or sin; but it is not called disbelief and apostasy from the Religion as the Khawaarij and Mutazilah say. He (sallal-laahu- alayhi-wasallam) said: "You will know (their) good points as well as (their) bad points.'' You will know the good points of these people.  This is evidence that they will possess goodness.  And you will know their bad points.  This is evidence that they will have with them something of evil, which will be in opposition to the guidance of the Messenger (sallal-laahu- alayhi-wasallam) . They will possess both good and evil. The Messenger (sallal-laahu- alayhi-wasallam) named it (that time) with goodness, and attested to that.  This is evidence that (that time) is good even if there is a hidden evil in it.  And in this is proof for the madhab of Ahlus Sunnah Wal Jamaa-ah regarding the fact that not every matter that is in opposition to the Prophet's guidance is disbelief; rather such (opposition) may be an error, or misguidance, or deficiency in Eemaan, and it can also be called evil.  There is a differentiation with regards to evil, and from that is 'Absolute Evil', 'Partly evil', and evil that is compared (with other evil things).  Therefore, we must name the affairs with their proper names.   I (Hudhaifah) asked: "will there be a bad time after this good one?'' He (sallal-laahu- alayhi-wasallam) said: 'Yes'. This is the third time that evil will occur after good, but it will be greater than the first time.  In the first evil (time) the people possessed both good and evil.  However, these ones (a particular type of people who will be present during the third occurrence of evil) will be callers to the gates of hell fire.  They do not say to the people ''come to the hell fire!!''.  They say: "come towards progression and civilization (as opposed to the old lifestyles), towards development and conformity with the nations.  Do not remain old fashioned and rigid.' 'The meaning of this is: abandon your religion and go along with the people.  These ones are callers to the gates of hell fire. They call them (the Muslims) to desert their religion and affiliate themselves to the disbelievers. This is the call to the hell fire; because the hell fire is a promise for the disbelievers. So, they call the people to that which the people of hell fire are upon, from amongst the disbelievers, the idolaters and the atheists.  How numerous are these callers in the Islaamic World today! Wa-laa-hawla Wa-laa-quwwata illaa billaah. Therefore, we must issue severe warning against them. Why? Because they call us to the hell fire, and Allaah (Jalla-Wa-alaa) said about the disbelievers: "Those (Al-Mushrikoon) invite you to the fire, but Allaah invites (you) to Paradise and Forgiveness by His Leave.'' (2:221)  And He (subhaanahu- wata-aalaa) said about shaytaan: "He only invites his Hizb (followers) that they may become the dwellers of the fire.'' (35:6)  And the believer amongst the people of fir-awn said: "And O my people!  How is it that I call you to salvation while you call me to the fire.'' (40:41)  And how did he call them to the Paradise and how did they call him to the fire?  "You invite me to disbelieve in Allaah and to join partners in worship with Him of which I have no knowledge; and I call you to the All-Mighty, the Oft-Forgiving! '' (40:42)  This is the difference between the callers to good and the callers to evil.  Indeed, the callers to good invite to Allaah (Azza-Wa-Jal) , His Religion and Paradise.  And the callers to evil invite to the hell fire. They (the callers to evil) do not say to the people: come to the fire!! They say: come to Paradise, these are the actions of the people of Paradise, this is good, this is development, this is rectification, this is and this is…. and they beautify that for the people. Therefore, the Muslims must be cautious of these ones (the callers to the gates of hell fire).  Indeed, they have become numerous in this time, and Allaah knows best whether they will increase more and more in the future.  They may be facilitated with tools (of misguidance) not possessed by the previous callers to misguidance, and given firm support through such (satanic tools) that would rapidly reach the people, and the suggestion of the seducer and the falsifier will be adorned and made to appear as something good to the people in any place, whilst it is something evil.  This is from the height of fitnah.   ''Whosoever responds to their call they will throw them into the fire.'' ''WHOEVER RESPONDS TO THEM'': by complying, believing and assisting them; will be thrown into the fire by them. As for the one who does not comply with them, opposes and openly rejects what they are upon; then indeed they will not harm him.  Allaah (Jalla-Wa-Alaa) said in the Qur'aan: ''And verily this is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Muttaqoon (pious).'' (6:153)  The Prophet (sallal-laahu- alayhi-wasallam) whilst explaining this ayah drew a straight line and said, ''this is the path of Allaah''. Then he drew lines to the left and right (of this straight line) and said, '' these are the other paths, and on every path is a devil calling the people to it.'' (Ahmad 1/435) This is a depiction of the callers to misguidance, their methodologies and objectives.  It has been thoroughly illustrated for us- that indeed whatever opposes the Straight Path is a path leading to Jahannam.  Whoever abandons the Straight Path is heading towards the Jahannam, even if he regards himself civilized, progressive and open minded.  So, I (Hudhaifah) said: ''O Messenger of Allaah, describe them for us.'' Look at these amazing questions from this honorable sahaabi.  The Messenger of Allaah (sallal-laahu- alayhi-wasallam) paused, but he (still) asked him, and the Messenger (sallal-laahu- alayhi-wasallam) answered him in detail and with clarity. He (sallal-laahu- alayhi-wasallam) said, "they will be a people having the same complexion as ours and speaking our language.'' This is Calamity!!  Indeed, they are close to us.  They are from our community and country. Had they been foreigners, had they been from America or other than it the affair would have been easy.  However, the problem is that they are the son/s of so and so.  And it may be that they say, ''I am a scholar, and I have with me shahaadaat ilmiyyah (i.e. proofs/certificatio ns of my being a carrier of knowledge) and I am,and I am.... They are from us and they speak with our tongue. They are Arabs like us; rather they possess eloquence.  When they write, or deliver a speech, or a lecture, they speak with our tongue just as Allah said concerning the hypocrites: "And when they speak, you listen to their words.'' (63:4)  They possess eloquence that grabs the attention/overwhelm s the listener.  The listener listens to them because of their eloquent speech.   The Prophet (sallal-laahu alayhi wasallam) said:  "Indeed some eloquent speech has the influence of magic'' (e.g., some people refuse to do something and then a good eloquent speaker addresses them and then they agree to do that very thing after his speech). (Bukhari Vol 7. Hadith No: 5146) They speak with our tongue (i.e. the Arabic tongue). Had they spoken with a foreign language or the language of the Persians, there would not have been inclination towards them.  However, the problem is that when they speak with eloquent speech/good style of speech, the people are lured towards them. This is from the height of fitnah. Hudhaifah said: "O Messenger of Allaah, what do you suggest if I happen to live in that time? (i.e. the time of the callers to the gates of hell) He said: You should stick to the Jamaa'ah (the main body of the Muslims) and their leader.''   Therefore, in this is a clarification regarding what the Muslim must do with the appearance of these Fitan and evils that calls the people to deviation, decadence agreement with the disbelievers and abandonment of Islaam and its rulings. Indeed, the Muslim is not deceived by them; rather he stays with the Jamaa-ah of the Muslims. He sticks to the Jamaa-ah of the Muslims and does not segregate from them, neither by way of opinions and beliefs nor statements. He is not deceived by speech and what is falsely made to seem desirable; rather he looks at what the Muslims are upon.  The Prophet (sallal-laahu- alayhi-wasallam) said: "My ummah will not agree upon misguidance. '' And he (sallal-laahu- alayhi-wasallam) said: "Upon you is to stick to the Jamaa-ah, for indeed the Hand of Allaah is over the Jamaa-ah.'' (Tirmidhee) So be with the Jamaa-ah of the Muslims.  The Muslims cannot be a Jamaa-ah except if they have a ruler who is obeyed. And there is no Jamaa-ah except with a leader, and there is no leader except that he is to be listened to and obeyed. And due to this Allaah (Jalla-Wa-Alaa) said: "O you who believe! Obey Allaah and obey the Messenger and those of you (Muslims) who are in authority.'' (4:59)  And he (Ta-aalaa) said: "When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitan (Satan), save a few of you.'' (4:83) Therefore, in this is evidence for the means to safety from Fitan:  Indeed that is adherence to the Jamaa-ah of the Muslims and their leader.  This is safety from Fitan Bi-idh-nillaah. As for the one who isolates (himself) from the Jamaa-ah of the Muslims and follows the callers to misguidance; indeed he will be destroyed alongside the destroyed ones.   Therefore, there is a guaranteed safety in sticking to Jamaa-ah of the Muslims and their leader Bi-idh-nillaah. He (Ta-aalaa) said: "And whoever contradicts and opposes the Messenger (Muhammad (sallallaahu alayhi wasallam)) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. ''  (4:115)  And he (sallal-laahu- alayhi-wasallam) said: "Upon you is to stick to the Jamaa-ah, for indeed the Hand of Allaah is over the Jamaa-ah.  And whoever isolates himself from the Jamaa-ah will be isolated in the fire'' And he (alayhis-salaatu- wassalaam) said: "I enjoin upon you to have fear of Allaah, and to listen and obey even if a slave is placed in charge over your affairs.  For indeed whosoever lives long amongst you will see a lot of differences, so stick to my sunnah and the sunnah of the rightly guided khulafaa after me.'' So, whoever wants to save himself at the time of these Fitan and evils, then he should not move away from what the Muslims and their leader are holding onto; rather he must exercise patience along with them.  And even if he is afflicted with difficulties, he still exercises patience until Allaah (Jalla-Wa-alaa) brings about Solace. This is the path to safety from Fitan. He (sallal-laahu- alayhi-wasallam) said: "Stick to the Jamaa-ah of the Muslims and their leader.''   I (Hudhaifah) said: "What if they have no (such thing as the) main body and have no leader?'' This honorable sahaabi (Hudhaifah) does not stop asking the Messenger (sallal-laahu- alayhi-wasallam) questions that has great benefits for the ummah (clarified by the Messenger-sallal- laahu-alayhi- wasallam) He (sallal-laahu- alayhi-wasallam) said: "Separate yourself from all these factions though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.'' In this is evidence regarding the abandonment of the groups that are in opposition to what the Messenger (sallal-laahu- alayhi-wasallam) came with, and what the salaf of this ummah and their Imaams were upon, and what the Jamaa'ah of the Muslims are upon.  That is because when the Jamaa-ah of the Muslims is no longer (present) wa-laa-hawla- walaa-quwwata- illaa-billaah, and then what should the Muslim do?  He should isolate himself from all these sects, because they are all deviated sects and callers to the gates of hell fire.  He should stick to the Jamaa-ah of the Muslims if he finds them, and if not, then isolate yourself even if you are alone. Be firm upon the truth even if you are alone.  That is why [Ibn Mas'ood] said, ''The Jamaa-ah: is the one upon the truth even if he is alone''. This is the Jamaa-ah, and the Jamaa-ah is not the numerous groups, rather it the one upon the truth. "though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.'' In this is evidence that what is given consideration are the FINAL ACTIONS.  Indeed the one, who isolates himself from fitan, stays firm upon the truth, and exercises patience in facing trials until death comes to him in this state; then indeed he will be from the people of Paradise. And the one upon whom death comes to whilst he has changed and substituted (the haqq, his deen etc), and followed the callers to misguidance; then indeed he will be from the people of hell fire walaa-hawla- wa-laa-quwwata- illaa-billaah. Then the Sheikh Saaleh al Fawzaan concluded: These are the little words (mentioned) on this tremendous hadith.  It (the hadith) clarifies the dangers that are an obstacle to the ummah in their tareeq (their path, religion).  In it (the hadith) is clarification regarding what is binding upon the Muslim at the time of Fitan, and that which is binding upon him with regards to (sticking) to the Jamaa-ah of the Muslims and their Leader, the salaf of this ummah and their Imaams.  This is the path to safety. And all Praise is due to Allaah Lord of the Aalameen.  And may peace and blessings be upon our Prophet (Muhammad), his family and all his companions.   ------------ --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- --------- - We ask Allaah (subhaanah) by His Greatest Name to Preserve the Sheikh Saaleh Al Fawzaan, and reward him with goodness in this life and the Next.  And we ask Him (subhaanah) to keep us safe and grant us tawfeeq to act on this hadith to the best of our ability. Abu Mu-aawiyyah Abdullaah Bin AbuBakr Al Fulaani Al Gambi http://www.salafita lk.net/st/ viewmessages. cfm?Forum= 6&Topic=6129&sortby=desc