Archive for April, 2009

Ashrah Mubasharah

(The ten given the glad tidings of Jannah while they were alive)

Narrated by Hadhrat Saeed bin Zayd Radhiallaahu Anhu:

Abdur-Rahman bin Al-Akhnas said that when he was in the mosque, a man abused Ali (RA). So Saeed bin Zayd got up and said, “I bear witness to the Apostle of Allah (pbuh) that I heard him say, ‘Ten persons will go to Paradise. Abu Bakr will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise, Ali will go to Paradise, Talha will go to Paradise, Zubair bin Al-Awwam will go to Paradise, Sa’d bin Abi Waqqas will go to Paradise, Abdur-Rahman bin Awf will go to Paradise and Abu Ubaidah bin Al-Jarrah. If I wish, I can mention the tenth.”

The People asked, “Who is he?” so he kept silent. They again asked, “Who is he?”

He replied, “He is Saeed ibn Zayd.” He then said, “The company of one man whose face has been covered with dust by the Apostle of Allah (pbuh) is better than the actions of one of you for a whole life time even if he is granted the life-span of Noah.” [Abu Dawud]

These Ten Companions are listed below, together with the dates of when they lived and died:

1. Abu Bakr As-Siddiq (51 B.H-13 A.H; 573-634 C.E)
2. Umar bin Al-Khattab Al-Farooq (40 B.H-23 A.H; 584-644 C.E)
3. Uthman bin Affan Ghani Dhun-Nurayn (47 B.H- 35 A.H; 577-656 C.E)
4. Ali bin Abi Talib (23 B.H- 40 A.H; 600-661 C.E)
5. Talha bin Ubaidullah (28 B.H-36 A.H; 596-656 C.E)
6. Zubair bin Al-Awwaam (28 B.H-36 A.H; 596-656 C.E)
7. Abdur-Rahman bin Awf (passed away 31 A.H/654 C.E)
8. Sa’d bin Abi Waqqas (23 B.H-55 A.H; 600-675 C.E)
9. Saeed ibn Zayd (passed away 51 A.H)
10.Abu Ubaidah Aamir bin Abdullah bin Al-Jarrah.


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Ad-Durrat-ul-Faakirah (The Exquisite Pearl)

By Shaykh ‘Abd al-Rahman al-Sa’di

The Exquisite Pearl : The Journey to Allah and the Home of the Hereafter . Of all the faculties man has been endowed with, none excels the heart in importance and nobility. For the heart is both the seat of intelligence and understanding, and the locus of faith and spirituality; it is the quintessential faculty by which man may come to know his creator, and seek nearness and intimacy with Him. The heart’s spiritual sustenance lie sin its being receptive to the effusions of divine grace and guidance, without which the veils that cover it will continue to corrupt its primordial purity, gradually rendering it dysfunctional! Each veil- a metaphor for heedlessness, sins and distraction- that is melted away by the rays of faith and spiritual endeavour, allows vital qualities such as love of Allah, as well as hope, fear, remembrance, and reliance upon Him, are referred to in the religious vocabulary as spiritual stations; only when the heart embraces these stations is it said to be truly sound. The Majestic Qur’an informs:

‘The day when wealth and sons avail not, save him who brings to Allah a heart that is sound.’


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Tafseer Jalaalayn – Surah Faatihah

Tafsir Jalaalayn must be the shortest tafsir there is, but it’s one of the best, if you do the whole tafsir from beginning to end then you’ll have a proper understanding of the qur’an.

I’m not going to translate this tafsir word for word, i’m going to translate it so that you can get the intended meaning, so certain parts i wont be translating like if it’s just the grammatical viewpoint of the ayah etc.

Note: the words that are in italics are the transliteration and the translation just beneath it, the tafsir will be the un-italic words.

So we’ll start off with surah fatihah.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

{ الحمد للَّهِ }


All praise is for Allah.

This is a sentence which is giving news, intending with it the praise of Allah, that Allah is the owner of all the praises of the creation, or that Allah is the most deserving of praise, and Allah is the only one worthy of worship.

{ رَبّ العالمين }

Rabbil 3aalameen

The lord of the worlds.

Meaning, the owner of all the creation, from man and jinn and angels and animals etc, and He is the knower of them all.

{ الرحمن الرحيم }

Ar Ra7manir Ra7eem

The most beneficent the most merciful.

The most merciful, meaning that Allah is most merciful to His creation.

{ مالك يَوْمِ الدين }

Maaliki yawmid deen

The owner of the day of judgement.

The day of reward (either good or bad) and that is the day of qiyamah, and Allah has specifically made mention of this because there is no master/owner (on that day) except Allah, as is said in another ayah “limanil mulkul yawm, lillahil waa7idil qahhaar” (for who is the ownership of that day, (it is) for Allah the One the most Powerful). And whoever reads “maaliki” (i.e. maaliki yawmid deen, in different qiraats it’s read different, in one qiraat it’s maliki yawmid deen) then the meaning is ‘the master of everything on the day of qiyamah’, and that He is described as such eternally, like the ayah “ghaafiridh dhambi” (the forgiver of sins)

{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ }

Iyyaaka na3budu wa iyyaaka nasta3een

only You do we worship and only You do we seek aid from.

Meaning, we only worship You with tawheed and ask You for help etc.

{ اهدنا الصراط المستقيم }

Ihdinas siraatal mustaqeem

Guide us on the straight path.

Meaning, direct us to the straight path and put us upon it.

{ صِرَاطَ الذين أَنْعَمْتَ عَلَيْهِمْ }

Siraatallazeena an3amta 3alayhim

The path of those whom You have favoured.

With guidance.

{ غَيْرِ المغضوب عَلَيْهِمْ }

Ghayril maghdhoobi 3alayhim

Not (the path of) those whom Your anger is upon.

i.e. the jews.

{ وَلاَ }

Wa laa (‘wa ladh dhaaleen’ when you join it)

And not.

Meaning, nor the path of.

{ الضالين }

Adh Dhaaleen

Those who are astray.

i.e. the christians.

And we learn from this that the guided ones are not the jews nor the christians.

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Types of Kufr (Disbelief)

al-Hafidh ibn Katheer

The following information was excerpted from the appendices to the English translation of TAFSEER IBN KATHEER.

The Qur’aan uses the word Kufr to denote people who cover up or hide realities. The Qur’aan uses this word to identify those who denied Allaah’s favors by not accepting His Dominion and Authority. Kufr thus is an antonym for Iman or disbelief in Allaah and a Kaafir is a non-believer. This type of Kufr is called AL-KUFR UL AKBAR or major kufr. There are many types of Al-Kufr ul Akbar:

1. Kufrul-‘Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta’ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]

2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta’ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]

3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.

4. Kufrul-Juhood: Disbelief out of rejection. This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta’ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]

5. Kufrul-Nifaaq: Disbelief out of hypocrisy. This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta’ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]

6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta’ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.

7. Kufrul-Kurh: Disbelief out of detesting any of Allaah’s subhanahu wa ta’ala commands. Allaah subhanahu wa ta’ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]

8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta’ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]

9. Kufrul-I’raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta’ala says: And who is more unjust than he who is reminded of his Lord’s signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Surah Kahf, Ayah 57]

10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah’s Laws. This could take the form of:

(a) Rejection of Allaah’s law (Sharee’ah) without denying it

(b) Denial of Allaah’s law and therefore rejecting it, or

(c) Substituting Allaah’s laws with man-made laws. Allaah subhanahu wa ta’ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta’ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]

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Ruling on fighting apostate governments

Shaykul Islam Ibn Taymiyyah


Shaikh ul-Islaam Ibn Taymiyyah said: “and it is known from the religion (of islam) by necessity and by the consensus (ijmaa) of all the Muslims that whoever legalizes to follow other than the religion of Islaam or a Shari’ah other than the Shari’ah of Muhammad (sallallahu alayhe wa salam) he is a disbeliever and his disbelief is similar to that of the one who believes in some part of the book (Quran) and rejects some of it” {Al-Fataawa, Volume 28, page 524}

Ibn Taymiyyah also said {Al-Fataawa: Volume 28, Pages 510 – 512): “Every group which rebels against mutawaatir (clear-cut), law of the Islamic Shari’ah must be fought by the consensus (ijmaa) of all the Imaams (leaders) of Muslims, even if they pronounce the Shahaada (declaration of faith). So if they attest the Shahaadah and refuse to perform the five prayers, then they must be fought until they perform them (the prayers: and if they refuse to pay Zakaah, then they must be fought until they pay it, and so must they be (fought) if they refuse to fast in the month of Ramadhan or perform Hajj. Likewise if they refuse to prohibit fawaahish (evil deeds), zina (adultery), maysar (gambling), khamr (wine), and the other things which Shari’ah forbids. Also they must be fought if they refuse to judge between themselves in the affairs of murder, money, honours, marriage and so on by the Quraan and the Sunnah, or if they abstain from al-amr bil ma’roof wan nahi ‘anil munkar (enjoining good and forbidding evil), fighting the disbelievers until they accept Islaam or pay the Jiziah in order to abase the disbelievers. Likewise if they manifest atheism in Allah’s name, belying his verses, his attributes, decree and destiny and what the Jam’ah (group) of Muslims were upon during the time of the rightly guided Khulafaa (plural of Khaleef) or insulting the early Muhajireen (those who migrated to Madinah with the prophet sallallahu alayhe wa salam and the Ansaar (the Helpers – from the city of Madinah) and those who followed them, or fighting Muslims until they obey them in a way that will cause the Muslims to rebel against the Islamic Shari’ah and the like of these things, Allah (ubhana wa Ta’ala) says:

‘And fight then until there is no fitnah (disbelief and polytheism, worshipping others besides Allah) and the religion (worship) will all be for Allah (in the whole world)’ {Surat Al-Anfaal:39}

So if a part of the religion is for Allah and another is for other than him, fighting is obligatory until the religion is for Allah (alone). Allah (subhana wa Ta’ala) says:

‘O you who believe! Fear Allah and give what remains (due to you) from Riba (usury) if you (really) are believers, and if you do not do it, then take a notice of war from Allaah and His Messenger’ {Surat Al-Baqarah: 278/279}

This verse was revealed about ahl at-Taif (the people of Taif) who embraced Islaam, prayed and fasted, but they were dealing with usury, which was the final prohibition in the Quraan and it is a money taken by the satisfaction of the dealers. So if the person who does not abstain from it is at war with Allaah and Messenger (sallallahu alayhe wa salam), what about those who abandon several Islamic laws or most of them, such as the Tartars?” {Al-Fataawa: Volume 28, Pages 510 – 512)

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Hadhrat Abdullah Ibn Mas’ud Radhiallaahu Anhu

When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him “Ibn Umm Abd” the son of the mother of a slave. His real name was Abdullah and his father’s name was Mas’ud.

The youth had heard the news of the Prophet who had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Makkan society. It was his custom to leave with the flock of Uqbah early in the morning and not return until nightfall.

One day while tending the flocks, Abdullah saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very tired. They were also so thirsty that their lips and throat were quite dry. They came up to him, greeted him and said, “Young man, milk one of these sheep for us that we may quench our thirst and recover our strength.”

“I cannot,” replied the young man. “The sheep are not mine. I am only responsible for looking after them.”

The two men did not argue with him. In fact, although they were so thirsty, they were extremely pleased at the honest reply. The pleasure showed on their faces . . .

The two men in fact were the blessed Prophet himself and his companion, Abu Bakr Siddiq. They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraysh.

The young man in turn was impressed with the Prophet and his companion and soon became quite attached to them.

It was not long before Abdullah ibn Mas’ud became a Muslim and offered to be in the service of the Prophet. The Prophet agreed and from that day the fortunate Abdullah ibn Mas’ud gave up tending sheep in exchange for looking after the needs of the blessed Prophet.

Abdullah ibn Mas’ud remained closely attached to the Prophet. He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his miswak (toothbrush) and attend to his other personal needs.

Abdullah ibn Mas’ud received a unique training in the household of the Prophet. He was under the guidance of the Prophet, he adopted his manner and followed his every trait until it was said of him, “He was the closest to the Prophet in character.”

Abdullah was taught in the “school” of the Prophet. He was the best reciter of the Qur’an among the companions and he understood it better than them all. He was therefore the most knowledgeable on the Shariah.

Abdullah ibn Mas’ud attained such a knowledge of the Qur’an that he would say, “By Him besides Whom there is no god, no verse of the book of Allah has been revealed without my knowing where it was revealed and the circumstances of its revelation. By Allah, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him.”

Abdullah ibn Masiud lived to the time of Khalifah Uthman, may Allah be pleased with him. When he was sick and on his death-bed, Uthman RA came to visit him and said:

“What is your ailment?”
“My sins.”
“And what do you desire?”
“The mercy of my Lord.”
“Shall I not give you your stipend which you have refused to take for years now?”
“I have no need of it.”
“Let it be for your daughters after you.”

“Do you fear poverty for my children? I have commanded them to read Surah Al-Waqi’ah every night for I have heard the Prophet saying, ‘Whoever reads Al-Waqi’ah every night shall ot be effected by poverty ever.'”

That night, Abdullah passed away to the company of his Lord, his tongue moist with the rememberance of Allah and with the recitation of the verses of His Book.

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Diseases of the Heart and their Cures


By Shaykhul-Islaam Ibn Taymiyyah.

Actions are distinguished, one from the other, with respect to their excellence in the Sight of Allaah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his truthfulness, his sincerity and the extent to which he prefer Allaah over himself… Al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him and provide us with his knowledge, said:

“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, Observant of Allaah, wish to cure your hear then it is upon you to be truthful with regards to seeking refuge with Allaah and putting your trust in Him, to pray a great deal of supererogatory prayers, to perform the actions of obedience to Allaah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous… and to frequently recite the Qur’aan. And Allaah will indeed allow all of this to be preserved by him.”

Taken from the Compiler’s Foreword

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