Archive for May, 2007

Downloadable lectures for Recent Michigan Seminar

As salaamu ‘alaykum

Here are the links from where you can download the various lectures of the Michigan Seminar that took place recently. The lectures are by Dai’ee Kashiff Khan and Dai’ee Malik Aadam al-Adkhaar, may Allaah protect both of them. You can listen to it online or download it in mp3 format.

May Allaah enable all of us to remain steadfast upon the Sunnaah. Aameen.


Shaykh Bin Baz on the Shaytaan being the Shaykh for whoever does not have a shaykh

Question: There has spread among some of the people (the saying) that whoever does not have a Shaikh, then his Shaikh is the devil (Ash-Shaytaan), so what advice do you have for them O Noble Shaikh?

Answer: This is a mistake of a commoner (layman), and ignorance from some of the Soofee people. They say it to encourage the people to be connected to them and to blindly follow them in their innovations and misguidance. For verily the human being, if he strives to understand his religion by his attending the circles of religious knowledge, or he contemplates the meanings of the Qur’aan and the Sunnah, and he benefits from that, then it is not said that his Shaikh is the Shaytaan. Rather, what is said is “indeed he has made effort in seeking knowledge and he has attained a great abundance of good.”

And it is appropriate for the student of knowledge to be in contact with the scholars who are known for having good ‘Aqeedah (beliefs) and behavior. He is to ask them about whatever matters are problematic for him (i.e. things he does not understand). If he does not ask the people of knowledge he will make many mistakes and matters will be confusing to him.

However, if he attends the circles of knowledge and listens to the admonition from the people of knowledge, then indeed with that he will attain an abundance of good and tremendous benefits, even if he does not have a specific Shaikh. And there is no doubt that whoever attends the circles of knowledge and hears the Jumu’ah sermons, and the ‘Eid sermons, and the lectures that are given in the masjids, then his Shaikhs will be many, even though he does not ascribe himself to one in particular who he attaches himself to and follows his opinion.


Answered by the Muftee: Ash-Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz

From the program “Noorun ‘ala ad-Darb“, tape #831

Translated by Aqeel Walker

Righteous Predecessor Advises his son

This is a continuation of a previous post which you can read here:


Sit calmly in gatherings and speak proportionately. Listen attentively to those who speak about good without displaying amazement or asking them to repeat themselves and refrain from telling jokes or funny stories.

Do not speak about how impressed you are of your children, servants, means of transportation or weapons. Beware of drawing ‘The Eye’ upon yourself, for if you display your admiration for these things, the foolish would desire them. They would then make up stories about you and question your intellect.

Do not behave like women, and do not be as subservient as a servant. Do not puff up your beard or pat it down to hide it. Refrain from trimming it and pulling out grey hairs. Do not excessively use Kuhl and oils/lotion, use Kuhl occasionally.

Do not plead for your needs, and do not be demanding of your requests.

Do not tell your family how much wealth you have, let alone others. For if they perceive it to be little, you would be trivial in their eyes, and if it were a lot, you wouldn’t gain their satisfaction through it anyway. Discipline them without using force and be lenient to them without being weak and do not mock your servants.

If you were to ever argue, be respectful and safeguard yourself from your own ignorance. Avoid being hasty and contemplate over your argument. Show the judge your forbearance, refrain from pointing a lot, shuffling your feet, reddening your face and sweating. If you are insulted by your adversary, be forbearing and only speak when calm.

When you make a promise, abide by it, and when you speak be truthful. Do not raise your voice when arguing, as if you were debating with a deaf person, but at the same time do not be hushed like a mute, and select the best of speech, saying things that are accepted.

If you relate something that you have heard, refer it to the initial speaker. Beware of telling atrocious tales that are disliked by the hearts and cause the skin to tremble, and refrain from being repetitive such as saying ‘yes, yes’, ‘no, no’, ‘hurry up, hurry up’ and so on.

When you practice ablution, scrub your palms well and place glasswort (a strong-pleasant smelling succulent shrub) in your mouth as you would when using Siwaak (brushing your teeth). Do not clear your throat into the wash basin. Remove water from your mouth gently, do not spit it so as not to accidentally spray the closest person to you.

Do not take a bite from a meal and then replace the rest [when eating with others from the same dish], indeed this is disliked. Do not frequently as for drinks at the kings table, and do not fiddle with bones. Do not fault anything that is offered to you at the table by saying things such as there is not enough seasoning, vegetables or honey and so on.

Do not grasp onto your money like a miser, and do not spend it like a foolish deluded spendthrift. Know what obligatory rights others have over your wealth, the sacredness of friends, do not be dependant on people and they would be in need of you. Know that greed leads to an attribute [i.e would lead it be one of your attributes], and desire, as is it said, knocks at the door of slavery/servitude [i.e would lead you to be subservient to others]. Tasting it may prevent you from tasting a lot of other meals.

Being self-sufficient is an immense treasure/wealth and an honorable mannerism. A man knowing himself/his standing…

“My son, indeed a man’s wife is his home/livelihood, he has no life with other than her, so when you decide to take a wife, inquire about her family, for indeed good roots yield sweet fruits.

Know that women differ greatly, more so than the fingers of your hand, so shield yourself from those amongst them who are naturally prone to cause harm. Amongst them are those who are self conceited…”

To be continued…

Who should you befriend?

Who should one befriend?
Author: Shaykh Umar ibn Muhamad as-Subayl (Rahimahullah)
Jumah Khutbah: Masjid al-Haram

All praise is due to Allah, Lord of all the worlds. May peace and blessings be upon the noble Prophet, his family and companions. Fellow Muslims! Fear Allah as he should be feared and stand firm in your obedience to Him for He has promised those who return to Him and stand firm in their belief in Him best reward He says:

Verily those who say, ‘Our Lord is only Allah;’ and thereafter stood firm and straight, on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise, abiding therein (forever), a reward for what they used to do.” (Al–Ahqaaf 46: 13–14)

One of the greatest things that help Muslims to have piety and uprightness on the path of truth and guidance is keeping the company of good people and avoiding evil company, for man, by his nature, gets influenced by his friends and companions and adopts their characters and manners. Also, man’s character is known through his brothers and friends as pointed out by the Prophet when he said,

Man is on the religion of his friend, so let every one of you examine whom he befriends.” (Aboo Dawood and others) Abdullah ibn Mas’ood said,

Nothing tells about anything more than a man tells about his companions.” Some wise men say.

People think of a man what they think of his companions.” There is no wonder then that Islam shows great concern on the matter of companionship and friendship so much so that the Prophet directed every individual of the Muslim community to select only righteous and pious people as friends and companions. He said,

Do not befriend except the believer and nobody should eat your food (with you) except the pious.” (Aboo Dawood and others) The Messenger of Allah also laid an example for a good and evil companions with perceptible things when he said,

The example of the good and evil companions is like a bearer of musk and a person blowing a pair of bellows. As for the musk bearer, he either gives you some, or you buy from him or at least you get a pleasant smell from him. As for the bellows blower he either gets your clothes burnt or you get an unpleasant smell from him.” (Al–Bukharee and Muslim) Al–Haafiz ibn Hajar, while commenting on this hadeeth said,

There is in this hadeeth prohibition of keeping the company of those who can harm one in religious and worldly matters; and an encouragement for keeping the company of those who can benefit one in these matters.” It is then wise and logical that man should only keep the company of those who benefit him in matters of his religion and life, for the best companion is the one who is pious, righteous, possesses noble conduct and manners, has a clear conscience and is ambitious; these characteristics then being completed if he is also learned in the sciences, arts and Islamic Jurisprudence and possesses wisdom. These are the characteristics of those one can feel comfortable and happy in their company because of their sincerity, their assistance during difficulties and one’s safety from any evil act from their part. Whoever is fortunate enough to have a companion with these attributes, that is a sign for his happiness and success. He must therefore hold fast to him, fulfill his right of companionship and be truthful with him. He should also respect him, share with him his happy and sad moments, assist him in hardship and overlook his mistakes, because no man is free of errors and mistakes and it is enough an honour for a man that his faults are at least countable.

Brothers in faith! The worst of all companions is the one who has had a bad influence on his friend, is weak religiously, evil in conduct, has no clear conscience and nothing good is said of his behavior. He is concerned only with achieving his desires even if that is to be at the expense of his religion and manliness. He may even have a total disregard for religion and chivalry and dishonor the rights of friendship. Befriending such a person is a kind of suffering and a sure way to misery because of what he can cause whoever sits with him of calamities by diverting him from remembrance of Allah and His obedience, preventing him from having noble conduct and means of manliness, accustoming him to obscene talk, instigating him to commit immoral acts and making him waste his time in useless amusements, wasteful spending and other forbidden things. Let us ponder, dear brothers in Islam, over the condition of those who are afflicted with drug addiction, perpetration of immoral acts and earning from unlawful means like usury, bribery and the like and see the bad situation they and their families are in and the evil impact they have on those who mix with them and befriend them. It is in fact a sign of misery that one sits with this set of people who offer nothing to those who sit with them except sorrow and regret for they may destroy for them their religion and conduct and make them lose both this world and the next and that is the most clear loss. Allah says,

And (remember) the Day when the wrongdoer will bite at his hands, he will say: O! Would that I had taken a path with the Messenger (Muhammad). Ah! Woe to me! Would that I had never taken so–and–so as a friend. He indeed led me astray from the reminder (the Qur’an) after it had come to me. And Satan is ever a deserter to man in the hour of need.” (Al–Furqaan 25: 27–29)

Those are some characteristics of the pious and wise people whom one should befriend and some characteristics of bad company and immoral people whom one should beware of. People, fall into different categories. Some have an inclination to do good and virtuous deeds while others are inclined towards evil. The judicious and discrete person therefore judges people with the criteria of Islamic injunctions and justice. Whoever he sees that his good and benefits outweigh his evil and harm, he takes him as a friend and companion and vice versa. Whoever aspires for friendship and companionship of righteous and pious people will be made fortunate to achieve that in accordance with his intention and efforts. Brothers in faith! Let us all be reminded that all friendships shall end in enmity and hatred sooner or later except a friendship that is between pious people for it is everlasting in this world and the hereafter. Therefore fear Allah and be dutiful to Him, follow the way of rightly guided people and the pious ones by making friends with only good men and avoiding the sinful and wrongdoers. Allah says,

Friends on that Day (the Day of Judgment) will be foes except al–Muttaqoon (the pious).” (Az–Zukhruf 43: 67)

Fellow Muslims! Fear Allah as He should be feared and die not except as Muslims. Reflect – May Allah have mercy on you – over the condition of many people today, especially the youth and their corruption in matters of belief and manners and see how that was caused by keeping bad company of those who call to falsehood and evil desires through different methods. They spread evil and poisonous materials and see to it that youths leave the path of truth, virtue and order and follow the way of error and allurement in spite of Allah’s warning when He says:

And obey not him whose heart We have made heedless of Our remembrance, one who follows his own lust and whose affairs (deeds) have been lost.” (Al–Kahf 18: 28)

This phenomenon is a harbinger of doom and calamity for this ummah if the reformers among Muslims and concerned men like scholars, thinkers, educators and journalists do not exert all their efforts and make use of all available means to reform the youth morally and protect them against those who call to evil and those who are slaves of their lustful desires and whims. Fathers and mothers are therefore obliged before anybody else to take good care of their children, nurture them on Islamic teachings and manners and protect them from bad company and means that lead to evil in order that they may be good children and prosper in this world and the next. Parents, by doing so, will be doing what Allah has made obligatory on them.

Dear fathers and mothers! These are the great responsibilities thrust upon you by Allah, so discharge them diligently. Allah addresses you,

O you who believe! Ward off from yourselves and your families a fire (Hell) whose fuel is men and stones, over which are (appointed) angels, stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.” (At–Tahreem 66: 6)

Source: Al-Mizaan Publications

The Manners of the Salaf with regards to the Importance of Knowledge

The Manners of the Salaf regarding the Importance of Knowledge

compiled from the statements of various scholars 

It is incumbent for Muslims to seek beneficial knowledge which will bring them closer to Allah and better his status on the Day of Judgment hoping for Allah’s Mercy. We should understand that through the seeking of knowledge our path to Jannah is made easier for us with Allah’s Permission as we find in the hadeeth:

Abu Hurairah (radiAllahu anhu) narrated that the Prophet (sulAllahu alaihi wa salaam) said:

“Whosoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah makes mention of them amongst those who are in His presence.”

(Recorded by Imam Muslim)

When we traverse on this path, we should always be mindful of our intentions and make them solely and purely to please Allah and come closer to Him, the Mighty and Majestic. We should constantly remind ourselves about our purpose for traversing on this path in order to ward off any whispers of the Shaytaan that may lead to arrogance and evil intentions due to the severity of this matter as we find in the hadeeth:

Jaabir (radiAllahu anhu) narrated that Allah’s Messenger (sulAllahu alaihi wa salaam) said:

Do not acquire knowledge in order to compete with the scholars, nor to argue with the ignorant, nor to gain mastery over the gatherings. Since whoever does that, then: The Fire! The Fire!

(Reported by Ibn Maajah (254) and others. This hadeeth has a witness from the hadeeth of Ka’b ibn Maalik reported by at-Tirmidhee (2654) and others and also from the hadeeth of Abu Hurayrah reported by Ahmad (2/338) and others)

With this in mind, the Salaf and those who ascribe to their way would say regarding their love for knowledge and its importance:


1. ‘Uthmaan (radiAllahu anhu) said:

Knowledge is better than wealth; Knowledge protects you and you (have to) protect wealth.”

(al-Khateeb in al-Faqeeh wal-Mutafaqqih – Volume 1, Page 15; Mabaahith fee Ahkaam al-Fatwa – Page 12)

2. Abu Zur’ah ar-Raazee (rahimahullah) (died 264A.H.) said:

“My ears have never heard anything of knowledge except that it has rested upon my heart (i.e. I have memorized it).

Whilst I would walk through the market of Baghdad, I could hear the sound of female singers from the rooms, so I would put my fingers in my ears (to block out the sound) out of fear that it may rest upon my heart (i.e. I may end up memorizing the words.”

(al-Hifth – Ahammiyyatuhu, ‘Ajaa.ibuhu, Tareeqatuhu, Asbaabuhu – Page 19

Taareekh Baghdaad – Volume 15, Page 333)

3. Muhammad ibn Muslim az-Zuhree (rahimahullah) (died 125A.H.) narrated:

There is nothing I have (ever) memorised and then (later) forgotten.

(al-Hifth – Ahammiyyatuhu, ‘Ajaa.ibuhu, Tareeqatuhu, Asbaabuhu – Page 15

Hilyatul-Awliyaa. – Volume 3, Page 364 al-Jaami’ lil-Khateeb – Volume 2, Page 264)

4. al-Haafith Ibn Hajar al-‘Asqalaanee (rahimahullah) said:

“I drank some (Zam Zam water) once, whilst I was (just) beginning my studies in hadeeth, and asked Allah to bless me with the level/calibre of ath-Thahabee in memorizing hadeeth. I then performed hajj after a period of about 20 years, and found myself to have exceeded that level/calibre. So I asked Allah for more than that, and I hope that Allah will grant me that.”

(al-Hifth – Ahammiyyatuhu, ‘Ajaa.ibuhu, Tareeqatuhu, Asbaabuhu – Page 65
Juz. fee Hadeeth ((maa.u Zam-Zam limaa shuriba lahu)) libni Hajar – Page 37)

5. ash-Shaafi’ee (rahimahullah) said:

Knowledge is that which benefits, not that which is memorized.

(Siyar A’laam an-Nubalaa. – Volume 10, Page 89)

6. On the authority of Sufyaan ath-Thawree (rahimahullah)  who said:

We do not know of anything better than seeking knowledge with (a sincere) intention (for the sake of Allah)

(Siyar A’laam an-Nubalaa. – Volume 7, Page 244)

7. al-Hasan al-Basree (rahimahullah) said:

Seeking knowledge when one is young, is like etching on a stone.”

[In other words, the knowledge which one memorizes when one is young will be so strong in one’s memory, that it is as if it had been etched on a stone, wa Allahu ‘alim].

(Mabaahith fee Ahkaam al-Fatwa – Page 28)

8. Maalik ibn Anas ((rahimahullah) said:

Whoever does not love knowledge, then there is no good in him; So there should not be any acquaintence between you and him, and nor any friendship.”

(al-Khateeb in al-Faqeeh wal-Mutafaqqih – Volume 1, Page 15;

Mabaahith fee Ahkaam al-Fatwa – Page 12)

9. The Shaykh al-Uthaymeen (rahimahullah) mentions:

There is no doubt, the more a person increases in knowledge, naturally he increases in learning and differentiating the truth from the falsehood, and the harmful from the beneficial, and like this he reaches a level whereby Allah bestows understanding upon him. This is because taqwa is a means for strengthening understanding, and strong understanding assists in increasing knowledge.

So you see two men memorizing an ayah from the Book of Allah, one of them can extract from it three rulings, whilst the other is able to extract more than this, according to that which Allah has blessed him with in understanding.”


10. With reference to the important virtues of knowledge, Shaykh al-Uthaymeen (rahimahullah) mentions:

That he who has knowledge does not become tired in protecting it.

This is because, if Allah bestows knowledge upon you, then its place is in the heart and there is no need for containers or keys or the like.

It is protected in the heart and soul, and in time itself it is a protector for you, because it protects you from danger, with Allah’s permission.

So knowledge protects you, whilst with property, you protect it by placing it in locked up containers, and despite all this, you still remain insecure about it.


Source: fatwa-online


Chapter: Contemplation [Muraaqaba]

Allaah says,

“Who sees you when you stand up (for prayer), and your movements along with those who fall prostrate.”



“He is with you wheresoever you may be.”



“Truly nothing is hidden from Allaah, in the earth or in the heavens.”



“Indeed your Lord is Ever-Watchful (over them)”



“Allaah knows the fraud of the eyes and all that the breasts conceal.”



The verses concerning this are many and well known.

After mentioning the chapter concerning Truthfulness and the verses and ahaadeeth pertaining to it, the author follows this up with the chapter concerning Contemplation. There are two aspects to contemplation:

  1. That you contemplate Allaah, Azza wa Jall
  2. That you know that Allaah is watching you as He says, “and Allaah is Ever a Watcher (Raqeebaa) over all things.”

As for your contemplating Allaah then this is that you know that Allaah, the Exalted, Knows your every saying, action, or belief, as He said, “and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate.” (26:216-218)


“Who sees you as you stand”

meaning at night, when the person stands in a place in seclusion from others such that no one would see him, but Allaah, Subhaanahu wa Ta’aalaa, sees Him even if he be in the darkest and most intense of darkness.


“And your movements along with those who prostrate”

meaning: and you move along with all those who prostrate to Allaah in this hour, for indeed Allaah sees a person when he stands and prostrates. Standing and prostrating have been (specifically) mentioned because standing in prayer is better than prostration with respect to the remembrance of Allaah, and prostration is better with respect to its appearance and condition. As for the standing being better than the prostration with respect to remembrance then this is because the legislated remembrance in the state of standing is the recitation of the Qur’an and the Qur’an is the noblest of speech. As for the prostration being better than the standing with respect to its appearance and condition then this is because the person in the state of prostration is closest to His Lord, Azza wa Jall, as is established from the Prophet(sallallaahu ’alayhi wa sallam) when he said:


“The closest a person is to His Lord is when he is in prostration.”



This is why we have been commanded to increase our supplications while in prostration.

Also from your contemplating Allaah is that you know that Allaah hears everything single thing that you say as He said, “or do they think that We Hear not their secrets and private discourse? (Indeed We do) and Our Messengers are by them, to record.” (43:80)


And along with this, that you know that every good or evil thing that you say, be it openly or secretly then it is written – for or against you. Allaah, the Blessed and Exalted says, “not a word does he utter, but there is a watcher by him ready (to record it)” (50:18)


Know this, and beware! Beware that their emit from your tongue a saying which will count against you on the Day of Judgement. Make sure that your tongue is continuously articulating the truth or that it remains silent as the Messenger of Allaah(sallallaahu ’alayhi wa sallam) said, “whosoever believes in Allaah and the Last Day then let him speak only good or remain silent.” [Bukhaaree]


(Also from your contemplating Allaah) is that you do so with regards to your secrets and what is in your heart. Look to what is in your heart! Associating partners with Allaah, showing off, deviations, jealousy, hatred and dislike displayed towards the Muslims, love of the disbelievers and other such things that Allaah is not Pleased with. Supervise and be attentive to your heart for Allaah has said, “indeed We created man, and We know what his own self whispers to him.” (50:16)


So contemplate Allaah in these three places, in your actions, your saying and your heart so that your contemplation may be complete. This is why, when the Prophet(sallallaahu ’alayhi wa sallam) was asked about Ihsaan, he replied, “that you worship Allaah as if you see Him, and if you do not see Him, then indeed He sees you.”


Worship Allaah as if you see Him and witness Him with the eye, and if you do not see Him then go to the next station below this: then indeed He sees you.


So the first station is to worship Him out of hope and desire. The next is to worship Him out of fear and awe this is why he said, “and if you do not see Him, then indeed He sees you.”

So it is necessary for the person to contemplate His Lord and that he know that Allaah is Watching over you. Anything that you say or do or keep secret, Allaah, Exalted is He, Knows it. The author has mentioned a number of verses that prove this and began with the verse that we have already mentioned, “and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate.” (26:216-218)

Source: T.R.O.I.D.

How is it that Allah tests those who are beloved to Him?

as-Salamu ‘alaykum;

In his explanation of ‘Kitab at-Tawhid,’ Sulayman bin ‘Abdillah bin Muhammad bin ‘Abd al-Wahhab mentioned the hadith of the Prophet: “If Allah Loves a people, He tests them.”

This hadith is hasan, and was reported by at-Tirmidhi (4/2396). It is also included in ‘Sahih al-Jami” (275).

After explaining some aspects of the hadith, Shaykh Sulayman asked the question: how is it that Allah can test those who are beloved to Him?

Summarizing the words of Ibn Taymiyyah, he answered:

“…because this forces the servant to repent.

Allah tests the servants with the punishments of this world in order that they repent from their sins, as He Said: {“…that He may make them taste a bit of that which they have done, in order that they may return.”} [ar-Rum; 41] So, for whoever is granted the chance to repent by Allah as the result of an act of disobedience, this is from the greatest of blessings of Allah upon him, because this will result in his invoking and supplicating to Allah with submission and humility. Because of this, Allah has condemned those who do not lean on their Lord, and do not invoke Him when crisis occurs: { “And indeed, We seized them with punishment. But, they did not humble themselves to their Lord, nor did they invoke Him with submission.”} [ al-Mu’minun; 76]

And supplicating and invoking Allah with humility is from the greatest of blessings, and this blessing is from the greatest paths by which one can rectify his religious practice, as the rectification of one’s religious practice is in his worshipping Allah, alone, depending on Him, and not calling upon any deity besides Him – not a du’a’ of worship, nor a du’a’ of request.

So, if you are granted the chance to perform repentance, which entails worshipping Allah, alone, and you obey His Messengers by doing that which you are commanded, and abandoning that from which you are forbidden, you are from those who worship Allah. And if you are granted the chance to supplicate to Allah – which is to ask Allah for whatever you need, and you ask Him for what will benefit you, and you seek refuge with Him from anything that would harm you – this is from the greatest of Allah’s blessings upon you.

This is usually what happens when a disaster strikes, and if such blessings emerge when crisis strikes, it would only make sense that the people most deserving of this are those who are beloved to Him, and it is upon such people to thank Allah.”

[‘Taysir al-‘Aziz al-Hamid’; p. 353-355]