Saturday, January 28, 2012
Tuesday, January 24, 2012
Sunday, January 22, 2012
Wednesday, January 18, 2012
Tuesday, January 17, 2012
Sunday, January 15, 2012
Saturday, January 14, 2012
A Subtle Point for the Student of Knowledge - Moosaa ibn John Richardson
In the Name of Allaah…
Scenario:
A student actively attends an important lesson regularly, takes notes, and tries not to miss anything. He gets there early to get a good seat to make sure he can hear clearly. If someone asks him something in the lesson, he merely gestures for him to ask later. His phone is always on silent, he pays no attention to it during the lesson. Whatever people want from him, he will attend to it after the lesson. He is focused on the lesson entirely. He asks follow-up questions.
Another Scenario:
A student attends the same important lesson regularly, but he does not take notes. He does not get there early, and so he sits in the back. If someone asks him something in the lesson, he responds and helps. He points out the direction of the bathroom… he may even explain who the shaykh is to a new student. His phone is active, he occasionally answers calls or reads and responds to text messages. Since he misses much of the content of the lesson, he does not ask follow-up questions.
If years go by and the student continues upon the path mentioned in the first scenario, then we have the makings of a serious student, maybe even a scholar eventually, and Allaah is the One who grants success.
If years go by and the student continues upon the path mentioned in the second scenario, then we have another brother who “studied”.
Would you believe that the two scenarios are describing the same student?
Its a common before-and-after case for a student who bought or was given an audio recording device.
It is common that when the recorder is used, the student relaxes, he doesn’t take notes, its “all there in the recording”, I’ll review it later, I’ll take notes when I listen to it, I’ll even transcribe it later… And the Shaytaan has slipped in, in the most deceptive of ways, and taken him far away from what will benefit him, by getting him to rely on that recorder. In the end, he’s got loads of recordings that are way too many for him to begin to review, and under the pressure of a university system, he has no time to go back and study them, until perhaps his studies are over. Then, he listens to them, but now he’s like everyone else in the West, listening to audio recordings, he’s not a student of knowledge in a study circle with the scholars. He had the chance to be one, but he let it slip away.
While the technology we have been blessed with can serve our religious goals in many ways, this is a very subtle point that needs to be highlighted regarding the use of audio recordings at Islaamic lessons. This applies more directly to students of knowledge in the Muslim lands studying under the scholars.
Advice: Don’t use a recording device. Sit at the feet of your shaykh, and watch his lips! Try not to miss a word. Don’t miss a class. Phone is on silent or off. Pen in hand. Book or text on your lap. Material previewed before the lesson. Your notes reviewed with a good student after the lesson. There is no safety net! You must get that knowledge at that sitting, or you will miss it! This approach is many times more effective than attending to record the lecture.
If you feel you have that safety net, you will very likely let your guard down and become lazy at the lesson, to one degree or another, so beware of the subtle tricks of your sworn enemy!
Who would have thought that Shaytaan could use a voice recorder at a scholar’s lesson against you?!
And Allaah knows best.
Moosaa ibn John Richardson
Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=12158
Scenario:
A student actively attends an important lesson regularly, takes notes, and tries not to miss anything. He gets there early to get a good seat to make sure he can hear clearly. If someone asks him something in the lesson, he merely gestures for him to ask later. His phone is always on silent, he pays no attention to it during the lesson. Whatever people want from him, he will attend to it after the lesson. He is focused on the lesson entirely. He asks follow-up questions.
Another Scenario:
A student attends the same important lesson regularly, but he does not take notes. He does not get there early, and so he sits in the back. If someone asks him something in the lesson, he responds and helps. He points out the direction of the bathroom… he may even explain who the shaykh is to a new student. His phone is active, he occasionally answers calls or reads and responds to text messages. Since he misses much of the content of the lesson, he does not ask follow-up questions.
If years go by and the student continues upon the path mentioned in the first scenario, then we have the makings of a serious student, maybe even a scholar eventually, and Allaah is the One who grants success.
If years go by and the student continues upon the path mentioned in the second scenario, then we have another brother who “studied”.
Would you believe that the two scenarios are describing the same student?
Its a common before-and-after case for a student who bought or was given an audio recording device.
It is common that when the recorder is used, the student relaxes, he doesn’t take notes, its “all there in the recording”, I’ll review it later, I’ll take notes when I listen to it, I’ll even transcribe it later… And the Shaytaan has slipped in, in the most deceptive of ways, and taken him far away from what will benefit him, by getting him to rely on that recorder. In the end, he’s got loads of recordings that are way too many for him to begin to review, and under the pressure of a university system, he has no time to go back and study them, until perhaps his studies are over. Then, he listens to them, but now he’s like everyone else in the West, listening to audio recordings, he’s not a student of knowledge in a study circle with the scholars. He had the chance to be one, but he let it slip away.
While the technology we have been blessed with can serve our religious goals in many ways, this is a very subtle point that needs to be highlighted regarding the use of audio recordings at Islaamic lessons. This applies more directly to students of knowledge in the Muslim lands studying under the scholars.
Advice: Don’t use a recording device. Sit at the feet of your shaykh, and watch his lips! Try not to miss a word. Don’t miss a class. Phone is on silent or off. Pen in hand. Book or text on your lap. Material previewed before the lesson. Your notes reviewed with a good student after the lesson. There is no safety net! You must get that knowledge at that sitting, or you will miss it! This approach is many times more effective than attending to record the lecture.
If you feel you have that safety net, you will very likely let your guard down and become lazy at the lesson, to one degree or another, so beware of the subtle tricks of your sworn enemy!
Who would have thought that Shaytaan could use a voice recorder at a scholar’s lesson against you?!
And Allaah knows best.
Moosaa ibn John Richardson
Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=12158
Monday, January 9, 2012
Shaykh Muhammad bin Ramzaan Al-Haajiree: Know Your Enemy
Shaykh Ahmad an-Najmi -Rahimhullah Rahmatin Waseeyah- said about Shaykh Muhammad bin Ramzaan Al-Haajiree:
"He is from the heads of Ahl AlSunnah."
Similarly in the report of Naif Al-Mutairi - one of the Shaykh's students- mentioned:
I narrate to you a conversation of one our brothers who telephoned Sheikh Ubaid Al-Jaabiree -may Allaah protect him- seeking a fatwa about an issue. And the Sheikh (Al-Jabiree) was busy, so he asked our brother, "Where are you from?" He said, "From Al-Jubail." So the Shaykh (Al-Jabiree) said, "With you is Muhammad Ibn Ramzan, so call him and ask him."
Additionally when Sheikh Muhammad Ibn Hadi Al-Madkhalee -may Allaah protect him- visited us in Al-Jubail, I was with the Sheikh in the same car traveling to Dammam in which he praised our Sheikh (Muhammad Ibn Ramzan) and his efforts of da"wah in the Province.
Translated by Abu Hakim Bilal Davis -Hafidthhullah-
http://ahlussunnahaudio.com/en/manhaj.html
Sunday, January 8, 2012
Saturday, January 7, 2012
Friday, January 6, 2012
Wednesday, January 4, 2012
Tuesday, January 3, 2012
Shaykh Rabee' Answers a Question & Removes Doubts on Warning Against Innovators
Question: Is it for the student of knowledge to say: This one is an innovator (Mubtadi') and that one is astray or does he leave this to the Ulama? And if he keeps quiet about individuals and says: I am a student of knowledge until I learn and after that I will speak, disparage and appraise when I am an 'Alim?
Answer: Being just and taking the middle road is in everything; if there is a need to warn against a Rafidee, a Sufi who worships graves or a destroyed Hizbee (partisan), from the likes of this, this is in my opinion from advice to the Muslims is to clarify the situation of this person therefore clarifying it according to what he knows. For verily some things are clear; the deviance in it is clear, that which the student of knowledge knows and that which the Alim knows that if one asks advice then he is advised.
And if he sees someone who is deceived then he should clarify the situation to him, and this is not from backbiting that is dispraised but rather it is from the things that is lawful, that if he fears for him a Rafidee that will misguide him or a Sufi who worships graves or a Hizbee and those who resemble them from the people of desires then verily it is upon him to advise him with wisdom and say to him: this person has with him so and so may Allah bless you'all.
There are some things that are hidden (to the student of knowledge) and no one speaks of it except that he is from the people of knowledge and he does so with evidences. The Alim himself does not speak except with the truth and evidences and with justice and he doesn't say things about Allah (or his religion) without knowledge, and the student of knowledge also. Matters that he doesn't know he doesn't speak about it. As for matters that are known and are clear and there is a benefit for the Muslims then he speaks about it with evidences according to his ability and knowledge.
As for shutting one's mouth, with you not saying that so and so is astray or anything and verily there is only silence! Then this is what the people of misguidance want! They want that you never speak about the people of innovation ever! I keep quiet only and everyone is a Muslim for the Rawafid are our brothers and the grave worshippers are our brothers and what resembles this; these are from the things that are incorrect. And the student of knowledge speaks with evidences and clarity and wisdom, and beautiful speech and not with stupidity or with hastiness, some of them act foolish and are hasty and bring more harm than good and that stupidity and hastiness should be left off. May Allah bless you all.
http://www.rabee.net/show_fatwa.aspx?id=53
Translation from : http://www.salafitalk.net/st/viewmessages.cfm?forum=9&topic=7005
Answer: Being just and taking the middle road is in everything; if there is a need to warn against a Rafidee, a Sufi who worships graves or a destroyed Hizbee (partisan), from the likes of this, this is in my opinion from advice to the Muslims is to clarify the situation of this person therefore clarifying it according to what he knows. For verily some things are clear; the deviance in it is clear, that which the student of knowledge knows and that which the Alim knows that if one asks advice then he is advised.
And if he sees someone who is deceived then he should clarify the situation to him, and this is not from backbiting that is dispraised but rather it is from the things that is lawful, that if he fears for him a Rafidee that will misguide him or a Sufi who worships graves or a Hizbee and those who resemble them from the people of desires then verily it is upon him to advise him with wisdom and say to him: this person has with him so and so may Allah bless you'all.
There are some things that are hidden (to the student of knowledge) and no one speaks of it except that he is from the people of knowledge and he does so with evidences. The Alim himself does not speak except with the truth and evidences and with justice and he doesn't say things about Allah (or his religion) without knowledge, and the student of knowledge also. Matters that he doesn't know he doesn't speak about it. As for matters that are known and are clear and there is a benefit for the Muslims then he speaks about it with evidences according to his ability and knowledge.
As for shutting one's mouth, with you not saying that so and so is astray or anything and verily there is only silence! Then this is what the people of misguidance want! They want that you never speak about the people of innovation ever! I keep quiet only and everyone is a Muslim for the Rawafid are our brothers and the grave worshippers are our brothers and what resembles this; these are from the things that are incorrect. And the student of knowledge speaks with evidences and clarity and wisdom, and beautiful speech and not with stupidity or with hastiness, some of them act foolish and are hasty and bring more harm than good and that stupidity and hastiness should be left off. May Allah bless you all.
http://www.rabee.net/show_fatwa.aspx?id=53
Translation from : http://www.salafitalk.net/st/viewmessages.cfm?forum=9&topic=7005
Monday, January 2, 2012
An Beautiful Example of Tarbiyyah in How Shaykh Muqbil Raised his Daughters
Umm Abdullah Al Wade'iyyah Speaks of Her Father's Rearing of His Daughters
Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh...(Brief
summarized excerpt of my father's, Shiekh Muqbil bin Hadee Al Wade'iee
life)
The following two questions were posed to me (Umm Abdullah):
1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad'ee)
focus on us while we were young?
2- (What was) his manner of teaching his family?
As for the first question:
Our father did not neglect us, even though he was extremely busy. An
example of this is his major concern for us with regards to learning
the Quran. He would recite the Quran to us in order for us to
memorize it and (he) would record (his) recitation on a (audio) tape
in order (for us) to perfect the recitation. One time while my sister
was memorizing, she went to him in order for him to record his
recitation, but he was in the library. She called him and he left his
research, came and recorded the recitation, and then returned to his
library.
(translator' s note: In another place it was mentioned that the Shiekh
stood under a tree and recorded the recitation for his daughter and
then returned to his research)
When we began to understand the recitation he purchased a Quranic
(audio) album by Shiekh (Mahmoud Khaleel) Al Housrey. He purchased
one for each of us without a radio in order to protect us from
listening to music. Once we became more mature, he purchased a
recorder with a radio, but strongly warned us against music. By the
praise of Allah we accepted that. We have never heard music, and we
strongly detest it. Verily the Messenger -sallahu alahi wa salem-
spoke the truth when he said:
'Every newborn is born upon the fitrah, then his/her parents make
him/her a jew, a christian or a pagan'
(Sahih Al Bukhari and Muslim on the authority of Abu Huraira)
He (Shiekh Muqbil) listened to what we memorized and we read to him
much good. He would order us to memorize from one specific print of
The Quran. This is because memorizing from one specific print assists
(the individual) in memorizing with accuracy. If he saw us carrying a
different print he would become upset and admonish us. May Allah have
abundant mercy on him.
Amongst the students of knowledge, there were some students from Egypt
and Sudan that had their wives accompanying them (in Yemen). Some of
these women would teach us and our father would pay them a salary.
This was done due to his specific focus and concern of our rearing and
his general focus of the rearing of the other girls. This (manner of
study) continued till (we reached) the fourth grade according to
school standards. When he brought the books (curriculum/ syllabus)
that we were going to study with the female teachers, he would order
us to erase all pictures of living things. We did so with hate for
pictures.
After that, we were taught Islamic education. Knowledge of the Quran
and Sunnah. We would memorize with our teachers and also memorize
ahadeeth, all praise belonging to Allah.
Our father would entertain and joke with us with that which Allah made
permissible, contrary to what many people do today, except for those
whom Allah has mercy upon. They (aforementioned people) entertain
their children with television, music and crazy toys, and other than
that from wrong and evil. (This is done) while our Prophet Muhammed
-sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and
Muslim on the authority of Ibn Umar, the Messenger said:
'All of you are shepherds, and all will be held responsible over his
flock'
He (The Messenger) also said:
'There is no servant that Allah gives a responsibility and he is not
sincere in it's regard, except that he will not smell the fragrance of
paradise'
(Sahih Al Bukhari and Muslim on the authority of Ma'kal bin Yasar)
Our father would forbid us from constantly leaving the home. He would
order us to never leave except with his permission.
This was a summary of his care for us while we were children.
As for the second question:
Firstly, he was very concerned with our learning the religion of Allah
and with our increase in Islamic knowledge. Due to this, he went
through great means to provide everything that would assist the
seeking of knowledge and free our time for it. May Allah give him a
generous reward and enter him into His highest part of paradise.
He would designate a time to teach us, and on the following day he
would question us concerning the previous lesson. If the previous
lesson was difficult, he would lighten (the questioning) contrary to
if it was easy.
From the private lessons that he taught in our home: 'Qatru Nada'
(Arabic grammar), this was taught (completed) twice, 'Sharh ibn
Aqeel' (Arabic grammar), also taught twice, and Tadreeb ar Rawee
(Sciences of Hadeeth). We were studying: 'Musil at Tallab ila Qawed
al 'Irab' authored by Shiekh Khaleed al Azharee, but we were prevented
from completing it due to his final illness. May Allah cover him with
His mercy.
He also promised us a lesson in Balagha (Eloquence of Arabic), but his
final illness also prevented the fullfilling of this. Allah is The
Helper.
He would teach us in a cheerful manner, as was his norm during his
lessons. This (characteristic) would allow the student(s) to inquire
about any misunderstanding in the class. Our sittings with him were
filled with good, review of knowledge and guidance, even during meal
times and over the phone. Even during his illness while we were
concerned for him, he continued to question us and bring joy to us.
All praise is for Allah.
Note: She mentions a footnote during this paragraph, it reads:
That time while he was in Saudi Arabia before traveling to Germany, he
telephoned me and said:
Assalam u alaikum wa rahmatullahi wa barakatuhu.
(She said) I responded without mentioning: wa barakatuhu.
He then said to me: Why didn't you respond with what is better?!
He was referring to the statement of Allah in the Quran:
`And if you are greeted with a greeting, then return a greeting which
is better or the same'.
He was very concerned with our statements and if we made a mistake, he
would admonish us with gentleness and said: Don't be like the people
of Sa'da (city in north Yemen). One of them learns Arabic for years
until he reaches the level of `Al Mugnee Al Labeeb', but he still
speaks on the level of a layman.
(She continued to say) I said to him one time on the phone: Now, we no
longer find someone to correct us in our mistakes as you used to do.
He responded: Supplicate to Allah for me. (She said) I pray that
Allah raises him in the high parts of paradise and I pray He (Allah)
makes my sister and I from those whom He (Allah) said (in the Quran)
concerning them:
`And those who believe and their children follow them in belief, We
will join them with their children (in paradise), and We will not
waste their actions'
(end of footnote)
Occasionally, he would be firm in his questioning in order to test our
understanding. He would also do this with his male students, and at
times he would give us difficult questions. I (Umm Abdullah) said to
him one time: These questions are not on my level. He responded: I
know, but I intended a benefit from them, but I placed them in the
form of questions.
I (Umm Abdullah) say: What he used to do has an origin in the
legislation. It has been recorded in Sahih al Bukhari and Muslim on
the authority of Mu'ath bin Jabal, he said: I accompanied the
Messenger –sallahu alahi wa salam- on a riding beast when he said:
'Oh Mu'ath! I said: I answer your call and I'm continuously at your
service. He (the Prophet) repeated this 3 times and then said: Do you
know what is the right of Allah upon His servants? I said: No. He
said: The right of Allah upon His servant is that they worship Him and
don't associate partners with Him. Then some time passed and he said:
Oh Mu'ath! Do you know what is the right of the servants with Allah,
if they do that (worship Him without associating partners to Him)?
Their right is that He will not punish them'.
Presenting a benefit in the form of a question strengthens
comprehension of the information, and is understood better than
presenting it in any other manner. This is because the student will
gather and focus his attention to what is being presented to him.
He would occasionally direct questions to the females that were
listening to the lessons, and then he would check which answers were
correct or false. From those questions that he asked (them): What is
(the `Iraab) analysis for the following sentence:
The two Abdullah's came riding (camel, horse, etc).
And (the likes of the question) what is the meaning of their (teachers
of the Arabic language) statement explaining `Itha' (if): it hides
(the doer of the action) because it is (used as) a condition. It is
(also) mansoob (carries a fatha) due to the response of the condition.
(translator' s note: I apologize for my inability to translate the last
example accurately. It deals with Arabic grammar that is very
difficult to explain in English. Allah knows best)
We would ask him concerning doubtful matters or confusion related to
our lessons or research, and if we did not fully comprehend his
explanation of the matter, he would request us to continue
researching, or he would accompany us to the library and assist in
researching the matter. This is something that indeed brings sadness
to us, because who after my father would lend such assistance!
(A poet said):
Who can compare to your kind soft way?! You walk gently and without
haste, but arrive/come first.
Verily from Allah we come (are created), and to Him we will return. I
(Umm Abdullah) ask Allah to give us a firm statement (La illaha ill
Allah) in this life and the hereafter.
He would admonish and direct us with gentleness and ease, and by the
mercy of Allah, we had no choice but to obey him. Verily (his orders)
were for our own good and well being, and all of them (his guidance
and admonition) were precious pearls attached to and supported by the
Quran and Sunnah.
From his astonishing mannerism was that he was not strict /harsh
against our opinions and deductions that were possibly correct. If we
held an understanding different from his in a matter, he would not be
harsh toward us. This was his normal character with his students, as
was known. He would not act cruel or stern toward them (his students)
if their opinions or understanding could possibly be correct. This
(character) is something; oh respected reader, difficult to find (in a
teacher).
• He warned us of the society, because it is one that is deviant
and astray. It (is a society) that races toward that which is
incorrect and does not benefit, except for those whom Allah shows mercy.
• He warned us of pride, and he disliked for a female to be
prideful and arrogant toward her husband. He would say: There is no
good in her (this type of female).
• He encouraged us with abstinence in this worldly, vanishing life.
• He instructed us to intend through our eating and drinking, to
strengthen ourselves for obedience to Allah, in order to receive the
reward of Allah.
He would say: Do not busy yourselves with preparing food, what is
easily available, we will eat.
• He (constantly) encouraged us. He was not from those fathers who
discourage their daughters and families. He made our level (of work)
simple in order that we continued to progress and prepare ourselves
with learning and obtaining beneficial knowledge.
From his statements to me was: b]["I hope that you become a faqeeha"
(female grounded in religious legislation) .
Oh by the One who we hope from no other than Him, I ask you Oh Allah
to make his wish/hope a reality.
As for discouraging (your daughters or family), this only brings about
laziness and hopelessness, and may lead to a regretful result.
At other times, if he noticed from us a deficiency in answering
questions, he would admonish us. This was from his ways of wisdom.
He would do this with the purpose of protecting us from conceit and
pride, these two matters are diseases and they are fatal. May Allah
protect and save us from them.
Several years ago (while the Shiekh was still alive), I (verbally)
wished (in his presence) to see a palm pith. (Later) He saw some
people digging up a palm tree, when they pulled out the palm pith from
the heart of the tree; he brought me one to the house and said: Here
is a palm pith.
(translator' s note: I believe she intendeds here to illustrate her
fathers gentleness and willingness to take some time out of his
extremely busy schedule to fulfill his daughters wishes)
In conclusion to this answer, (I would like to mention) I saw a dream
of my father after his death. He and Shiekh Ul Islam Ibn Taymiyyah
were present in a place that I am not certain of. I believe it may
have been the lower library (in Dammaj). Shiekh Ul Islam was standing
with his beautiful white beard. It almost fully covered his chest.
My father was also very handsome and strong. I ask Allah to place
them in His highest paradise.
(end of translated text)
This is what we had to offer of the translation of her work. We
encourage everyone to read the full version of her father's biography.
Indeed she has placed in her book jewels and pearls that were only
seen and witnessed by her. May Allah increase her in knowledge and
understanding.
May the peace and blessings of Allah be upon our last messenger
Muhammed, and upon his family members and companions.
translated by Mustafa George
via www.salafitalk.net
Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh...(Brief
summarized excerpt of my father's, Shiekh Muqbil bin Hadee Al Wade'iee
life)
The following two questions were posed to me (Umm Abdullah):
1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad'ee)
focus on us while we were young?
2- (What was) his manner of teaching his family?
As for the first question:
Our father did not neglect us, even though he was extremely busy. An
example of this is his major concern for us with regards to learning
the Quran. He would recite the Quran to us in order for us to
memorize it and (he) would record (his) recitation on a (audio) tape
in order (for us) to perfect the recitation. One time while my sister
was memorizing, she went to him in order for him to record his
recitation, but he was in the library. She called him and he left his
research, came and recorded the recitation, and then returned to his
library.
(translator' s note: In another place it was mentioned that the Shiekh
stood under a tree and recorded the recitation for his daughter and
then returned to his research)
When we began to understand the recitation he purchased a Quranic
(audio) album by Shiekh (Mahmoud Khaleel) Al Housrey. He purchased
one for each of us without a radio in order to protect us from
listening to music. Once we became more mature, he purchased a
recorder with a radio, but strongly warned us against music. By the
praise of Allah we accepted that. We have never heard music, and we
strongly detest it. Verily the Messenger -sallahu alahi wa salem-
spoke the truth when he said:
'Every newborn is born upon the fitrah, then his/her parents make
him/her a jew, a christian or a pagan'
(Sahih Al Bukhari and Muslim on the authority of Abu Huraira)
He (Shiekh Muqbil) listened to what we memorized and we read to him
much good. He would order us to memorize from one specific print of
The Quran. This is because memorizing from one specific print assists
(the individual) in memorizing with accuracy. If he saw us carrying a
different print he would become upset and admonish us. May Allah have
abundant mercy on him.
Amongst the students of knowledge, there were some students from Egypt
and Sudan that had their wives accompanying them (in Yemen). Some of
these women would teach us and our father would pay them a salary.
This was done due to his specific focus and concern of our rearing and
his general focus of the rearing of the other girls. This (manner of
study) continued till (we reached) the fourth grade according to
school standards. When he brought the books (curriculum/ syllabus)
that we were going to study with the female teachers, he would order
us to erase all pictures of living things. We did so with hate for
pictures.
After that, we were taught Islamic education. Knowledge of the Quran
and Sunnah. We would memorize with our teachers and also memorize
ahadeeth, all praise belonging to Allah.
Our father would entertain and joke with us with that which Allah made
permissible, contrary to what many people do today, except for those
whom Allah has mercy upon. They (aforementioned people) entertain
their children with television, music and crazy toys, and other than
that from wrong and evil. (This is done) while our Prophet Muhammed
-sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and
Muslim on the authority of Ibn Umar, the Messenger said:
'All of you are shepherds, and all will be held responsible over his
flock'
He (The Messenger) also said:
'There is no servant that Allah gives a responsibility and he is not
sincere in it's regard, except that he will not smell the fragrance of
paradise'
(Sahih Al Bukhari and Muslim on the authority of Ma'kal bin Yasar)
Our father would forbid us from constantly leaving the home. He would
order us to never leave except with his permission.
This was a summary of his care for us while we were children.
As for the second question:
Firstly, he was very concerned with our learning the religion of Allah
and with our increase in Islamic knowledge. Due to this, he went
through great means to provide everything that would assist the
seeking of knowledge and free our time for it. May Allah give him a
generous reward and enter him into His highest part of paradise.
He would designate a time to teach us, and on the following day he
would question us concerning the previous lesson. If the previous
lesson was difficult, he would lighten (the questioning) contrary to
if it was easy.
From the private lessons that he taught in our home: 'Qatru Nada'
(Arabic grammar), this was taught (completed) twice, 'Sharh ibn
Aqeel' (Arabic grammar), also taught twice, and Tadreeb ar Rawee
(Sciences of Hadeeth). We were studying: 'Musil at Tallab ila Qawed
al 'Irab' authored by Shiekh Khaleed al Azharee, but we were prevented
from completing it due to his final illness. May Allah cover him with
His mercy.
He also promised us a lesson in Balagha (Eloquence of Arabic), but his
final illness also prevented the fullfilling of this. Allah is The
Helper.
He would teach us in a cheerful manner, as was his norm during his
lessons. This (characteristic) would allow the student(s) to inquire
about any misunderstanding in the class. Our sittings with him were
filled with good, review of knowledge and guidance, even during meal
times and over the phone. Even during his illness while we were
concerned for him, he continued to question us and bring joy to us.
All praise is for Allah.
Note: She mentions a footnote during this paragraph, it reads:
That time while he was in Saudi Arabia before traveling to Germany, he
telephoned me and said:
Assalam u alaikum wa rahmatullahi wa barakatuhu.
(She said) I responded without mentioning: wa barakatuhu.
He then said to me: Why didn't you respond with what is better?!
He was referring to the statement of Allah in the Quran:
`And if you are greeted with a greeting, then return a greeting which
is better or the same'.
He was very concerned with our statements and if we made a mistake, he
would admonish us with gentleness and said: Don't be like the people
of Sa'da (city in north Yemen). One of them learns Arabic for years
until he reaches the level of `Al Mugnee Al Labeeb', but he still
speaks on the level of a layman.
(She continued to say) I said to him one time on the phone: Now, we no
longer find someone to correct us in our mistakes as you used to do.
He responded: Supplicate to Allah for me. (She said) I pray that
Allah raises him in the high parts of paradise and I pray He (Allah)
makes my sister and I from those whom He (Allah) said (in the Quran)
concerning them:
`And those who believe and their children follow them in belief, We
will join them with their children (in paradise), and We will not
waste their actions'
(end of footnote)
Occasionally, he would be firm in his questioning in order to test our
understanding. He would also do this with his male students, and at
times he would give us difficult questions. I (Umm Abdullah) said to
him one time: These questions are not on my level. He responded: I
know, but I intended a benefit from them, but I placed them in the
form of questions.
I (Umm Abdullah) say: What he used to do has an origin in the
legislation. It has been recorded in Sahih al Bukhari and Muslim on
the authority of Mu'ath bin Jabal, he said: I accompanied the
Messenger –sallahu alahi wa salam- on a riding beast when he said:
'Oh Mu'ath! I said: I answer your call and I'm continuously at your
service. He (the Prophet) repeated this 3 times and then said: Do you
know what is the right of Allah upon His servants? I said: No. He
said: The right of Allah upon His servant is that they worship Him and
don't associate partners with Him. Then some time passed and he said:
Oh Mu'ath! Do you know what is the right of the servants with Allah,
if they do that (worship Him without associating partners to Him)?
Their right is that He will not punish them'.
Presenting a benefit in the form of a question strengthens
comprehension of the information, and is understood better than
presenting it in any other manner. This is because the student will
gather and focus his attention to what is being presented to him.
He would occasionally direct questions to the females that were
listening to the lessons, and then he would check which answers were
correct or false. From those questions that he asked (them): What is
(the `Iraab) analysis for the following sentence:
The two Abdullah's came riding (camel, horse, etc).
And (the likes of the question) what is the meaning of their (teachers
of the Arabic language) statement explaining `Itha' (if): it hides
(the doer of the action) because it is (used as) a condition. It is
(also) mansoob (carries a fatha) due to the response of the condition.
(translator' s note: I apologize for my inability to translate the last
example accurately. It deals with Arabic grammar that is very
difficult to explain in English. Allah knows best)
We would ask him concerning doubtful matters or confusion related to
our lessons or research, and if we did not fully comprehend his
explanation of the matter, he would request us to continue
researching, or he would accompany us to the library and assist in
researching the matter. This is something that indeed brings sadness
to us, because who after my father would lend such assistance!
(A poet said):
Who can compare to your kind soft way?! You walk gently and without
haste, but arrive/come first.
Verily from Allah we come (are created), and to Him we will return. I
(Umm Abdullah) ask Allah to give us a firm statement (La illaha ill
Allah) in this life and the hereafter.
He would admonish and direct us with gentleness and ease, and by the
mercy of Allah, we had no choice but to obey him. Verily (his orders)
were for our own good and well being, and all of them (his guidance
and admonition) were precious pearls attached to and supported by the
Quran and Sunnah.
From his astonishing mannerism was that he was not strict /harsh
against our opinions and deductions that were possibly correct. If we
held an understanding different from his in a matter, he would not be
harsh toward us. This was his normal character with his students, as
was known. He would not act cruel or stern toward them (his students)
if their opinions or understanding could possibly be correct. This
(character) is something; oh respected reader, difficult to find (in a
teacher).
• He warned us of the society, because it is one that is deviant
and astray. It (is a society) that races toward that which is
incorrect and does not benefit, except for those whom Allah shows mercy.
• He warned us of pride, and he disliked for a female to be
prideful and arrogant toward her husband. He would say: There is no
good in her (this type of female).
• He encouraged us with abstinence in this worldly, vanishing life.
• He instructed us to intend through our eating and drinking, to
strengthen ourselves for obedience to Allah, in order to receive the
reward of Allah.
He would say: Do not busy yourselves with preparing food, what is
easily available, we will eat.
• He (constantly) encouraged us. He was not from those fathers who
discourage their daughters and families. He made our level (of work)
simple in order that we continued to progress and prepare ourselves
with learning and obtaining beneficial knowledge.
From his statements to me was: b]["I hope that you become a faqeeha"
(female grounded in religious legislation) .
Oh by the One who we hope from no other than Him, I ask you Oh Allah
to make his wish/hope a reality.
As for discouraging (your daughters or family), this only brings about
laziness and hopelessness, and may lead to a regretful result.
At other times, if he noticed from us a deficiency in answering
questions, he would admonish us. This was from his ways of wisdom.
He would do this with the purpose of protecting us from conceit and
pride, these two matters are diseases and they are fatal. May Allah
protect and save us from them.
Several years ago (while the Shiekh was still alive), I (verbally)
wished (in his presence) to see a palm pith. (Later) He saw some
people digging up a palm tree, when they pulled out the palm pith from
the heart of the tree; he brought me one to the house and said: Here
is a palm pith.
(translator' s note: I believe she intendeds here to illustrate her
fathers gentleness and willingness to take some time out of his
extremely busy schedule to fulfill his daughters wishes)
In conclusion to this answer, (I would like to mention) I saw a dream
of my father after his death. He and Shiekh Ul Islam Ibn Taymiyyah
were present in a place that I am not certain of. I believe it may
have been the lower library (in Dammaj). Shiekh Ul Islam was standing
with his beautiful white beard. It almost fully covered his chest.
My father was also very handsome and strong. I ask Allah to place
them in His highest paradise.
(end of translated text)
This is what we had to offer of the translation of her work. We
encourage everyone to read the full version of her father's biography.
Indeed she has placed in her book jewels and pearls that were only
seen and witnessed by her. May Allah increase her in knowledge and
understanding.
May the peace and blessings of Allah be upon our last messenger
Muhammed, and upon his family members and companions.
translated by Mustafa George
via www.salafitalk.net
Ibn al-Qayyim Discusses the Wisdoms of Islamic Polygyny
First, he addresses the wisdom in limiting the number of wives specifically to four:
"...so, this is from the completeness of His blessing and Shari'ah, and is in accordance with His wisdom, mercy, and benefit for His servants. This is because one of the purposes of marriage is sexual intercourse and the fulfillment of one's desire, and from the people are those who are overtaken by their desire, and are not satisfied with one. So, He allowed him a second, third, and fourth one (i.e. three additional wives)...and the Legislator has attached numerous rulings to this number (three), as He has allowed the migrant to remain in Makkah for three days after completing his rituals, and allowed the traveller to wipe over his footwear for three days, and made the preferred length of hosting a guest to be three days..."
He then goes on to explain the wisdom in allowing multiple spouses for the man, in exclusion to the woman:
"...this is from the completeness of the Wisdom of the Exalted Lord, and His goodness and mercy towards His servants, and His taking their interests into account, and He is Exalted above doing anything other than this, and His Shari'ah is far from coming with other than this. If it was allowed for the woman to have two or more husbands, the world would be ruined, and progeny would be lost, and the husbands would end up killing each other, and a crisis would ensue, and the fitnah would become severe, and war would erupt. And how can the affair of the woman remain firm when she has bickering partners? And how can the affair of these partners themselves remain firm? So, the coming of the Shari'ah with what it came with of opposition to this is from the greatest of proofs of the wisdom, mercy, and consideration of the Legisator.
So, if it is said: how can the interests of the man be taken into account, with his being able to marry whom he wants, fulfill his desire, and move from one woman to the next in accordance with his desires and needs - all while the needs of the woman are just like his needs, and the desires of the woman are just like his desires?
We answer: since it is the nature of the woman to be concealed behind the walls and hidden in the depths of her home, and her moods are cooler than that of the man, and her outer and inner movements are less than his movements, and the man has been given strength and intensity that leads his desire more so than with the woman, and he has been tested with what she has not been tested with, he is granted the choice of having multiple spouses that is not available to the woman. This is from what Allah has set aside exclusively for the male, and has preferred for them over women, just as He has preferred for them Messengership, Prophethood, Khilafah, kingship and leadership, governance, Jihad , etc. over women. Also, He has made men to be guardians over women, traversing about for the purpose of looking after their best interests, constantly on the lookout for means of sustaining them, encountering dangers, and exposing themselves to all types of hardships in the path of doing what is best for their wives. So, the Exalted Lord is Thankful and Forbearing, and He thanks them for this, and has compensated them by instilling for them what He did not instill for their wives.
And if you compare the fatigue, hardship, and efforts of the man in fulfilling the interests of the women with what the women have to endure of jealousy, you would find that the man's share of having to endure this fatigue, hardship, and effort is much greater than what the women have to endure of jealousy..."
He continues:
"As for the one who says that the desire of the woman is even more than that of the man, this is not the case. The driving force behind the desire is fervor (lit. heat). So, where is the fervor of the woman in comparison to the fervor of the male? The woman - because of her free time, slowness, and absence of what will keep her busy from the fulfillment of her desire - might be overtaken by her desire, and will not find that which would oppose it. Rather, it finds a heart and soul free from distraction. So, it is able to instill itself within her to the utmost, resulting in one assuming that her desire is multiple times that of the man, and this is not the case.
And from that which proves this is that if a man has intercourse with his wife, he can have intercourse with other women in the same time frame, and the Prophet used to go around to all of his wives in a single night, and Sulayman went to 90 women in a single night, and it is known that with each woman, he displays desire and fervor that drives him to have intercourse. The woman, on the other hand, if the man fulfills his desire with her, she becomes exhausted, and does not seek to fulfill her desire with any additional man within that time frame.
So, the wisdom of of the Decree, Legislation, Creation, and Command is implemented, and praise is for Allah."
['I'lam al-Muwaqqi'in'; 2/64-66]
"...so, this is from the completeness of His blessing and Shari'ah, and is in accordance with His wisdom, mercy, and benefit for His servants. This is because one of the purposes of marriage is sexual intercourse and the fulfillment of one's desire, and from the people are those who are overtaken by their desire, and are not satisfied with one. So, He allowed him a second, third, and fourth one (i.e. three additional wives)...and the Legislator has attached numerous rulings to this number (three), as He has allowed the migrant to remain in Makkah for three days after completing his rituals, and allowed the traveller to wipe over his footwear for three days, and made the preferred length of hosting a guest to be three days..."
He then goes on to explain the wisdom in allowing multiple spouses for the man, in exclusion to the woman:
"...this is from the completeness of the Wisdom of the Exalted Lord, and His goodness and mercy towards His servants, and His taking their interests into account, and He is Exalted above doing anything other than this, and His Shari'ah is far from coming with other than this. If it was allowed for the woman to have two or more husbands, the world would be ruined, and progeny would be lost, and the husbands would end up killing each other, and a crisis would ensue, and the fitnah would become severe, and war would erupt. And how can the affair of the woman remain firm when she has bickering partners? And how can the affair of these partners themselves remain firm? So, the coming of the Shari'ah with what it came with of opposition to this is from the greatest of proofs of the wisdom, mercy, and consideration of the Legisator.
So, if it is said: how can the interests of the man be taken into account, with his being able to marry whom he wants, fulfill his desire, and move from one woman to the next in accordance with his desires and needs - all while the needs of the woman are just like his needs, and the desires of the woman are just like his desires?
We answer: since it is the nature of the woman to be concealed behind the walls and hidden in the depths of her home, and her moods are cooler than that of the man, and her outer and inner movements are less than his movements, and the man has been given strength and intensity that leads his desire more so than with the woman, and he has been tested with what she has not been tested with, he is granted the choice of having multiple spouses that is not available to the woman. This is from what Allah has set aside exclusively for the male, and has preferred for them over women, just as He has preferred for them Messengership, Prophethood, Khilafah, kingship and leadership, governance, Jihad , etc. over women. Also, He has made men to be guardians over women, traversing about for the purpose of looking after their best interests, constantly on the lookout for means of sustaining them, encountering dangers, and exposing themselves to all types of hardships in the path of doing what is best for their wives. So, the Exalted Lord is Thankful and Forbearing, and He thanks them for this, and has compensated them by instilling for them what He did not instill for their wives.
And if you compare the fatigue, hardship, and efforts of the man in fulfilling the interests of the women with what the women have to endure of jealousy, you would find that the man's share of having to endure this fatigue, hardship, and effort is much greater than what the women have to endure of jealousy..."
He continues:
"As for the one who says that the desire of the woman is even more than that of the man, this is not the case. The driving force behind the desire is fervor (lit. heat). So, where is the fervor of the woman in comparison to the fervor of the male? The woman - because of her free time, slowness, and absence of what will keep her busy from the fulfillment of her desire - might be overtaken by her desire, and will not find that which would oppose it. Rather, it finds a heart and soul free from distraction. So, it is able to instill itself within her to the utmost, resulting in one assuming that her desire is multiple times that of the man, and this is not the case.
And from that which proves this is that if a man has intercourse with his wife, he can have intercourse with other women in the same time frame, and the Prophet used to go around to all of his wives in a single night, and Sulayman went to 90 women in a single night, and it is known that with each woman, he displays desire and fervor that drives him to have intercourse. The woman, on the other hand, if the man fulfills his desire with her, she becomes exhausted, and does not seek to fulfill her desire with any additional man within that time frame.
So, the wisdom of of the Decree, Legislation, Creation, and Command is implemented, and praise is for Allah."
['I'lam al-Muwaqqi'in'; 2/64-66]
The Evil Names with which the People of Innovation Refer to the People of Sunnah
By Shaikh-ul-Islaam Ibn Taymiyyah
From the wisdom of Allaah is that He made for every Prophet an enemy from the criminals, preventing the truth as they can with words and actions. They do this by various means of plots and plans, doubts and dubious beliefs,(and) false calls. Allah decreed this so the truth is made clear despite this, so that it manifests and rises above all falsehood.
One of those means was through wrongfully branding the people of the Truth with evil names to try to scare other people from following them. [It should be noted that the names Ahl-us-Sunnah have given the innovators, are because they do indeed engage in the innovations. So Ahl-us-Sunnah do this justly, to warn the muslims from innovation and it's people].
Hence the Prophet (Sallallahu Alaihi wa Salaam) and his Companions faced this from the Mushrik-s - see (3):186. They called him a magician, madman, fortune-teller, liar etc.
And similarly, the people of Knowledge and Truth have also faced this from the Innovators who wrongfully branded names of defamation and mockery onto them.
Some did so out of ignorance, thinking themselves to be upon the Truth. Others did so maliciously, to repel people from the Truth, even though they knew it to be the Truth.
THE JAHMEEYAH
- Call Ahl-us-Sunnah "Mushabbihah" claiming that affirming the Attributes according to the most apparent meaning, is Tashbeeh.
THE RAAFIDHEE SHEE'AH
- Call Ahl-us-Sunnah "Naasibee", i.e. adversaries of 'Alee, because they befriend Aboo Bakr and 'Umar. Hence the Shee'ah claim that anyone who befriends these two has automatically declared enmity for 'Alee and the Ahl-ul Bayt!!!
THE QADAREEYAH
- Call Ahl-us-Sunnah "Mujabbirah" claiming that affirming Allaah's Decree implies that the slaves are forced upon the actions they do!!!
THE MURJI-AH
- Call Ahl-us-Sunnah "Shukkaak" - the Doubters, as they say "I am a Believer if Allaah has Willed," while the Murji-ah forbid this saying and insist on only saying "I am a Believer," for they claim that to add "if Allaah has Willed," shows doubt in having Eemaan. [See 26.4.1].
THE PEOPLE OF LOGIC AND KALAAM
- Call Ahl-us-Sunnah "Hashaweeyah" [people with no worth] and "Nawaabit" [weeds] and "Ghuthaa" [scum], as they think that any one who's not upon their logic and theology are unintelligent rabble. However the truth is that their way is not needed by an intelligent man, nor is it useful to a stupid man.
adapted from the chapter titled
"The Evil Names with which the People of Innovation Refer to the People of Sunnah" Chapter 25 pgs 146-148 of Aqidat ul-Hamawiyyah of Shaikh ul-Islaam Ibn Taymiyyah
From the wisdom of Allaah is that He made for every Prophet an enemy from the criminals, preventing the truth as they can with words and actions. They do this by various means of plots and plans, doubts and dubious beliefs,(and) false calls. Allah decreed this so the truth is made clear despite this, so that it manifests and rises above all falsehood.
One of those means was through wrongfully branding the people of the Truth with evil names to try to scare other people from following them. [It should be noted that the names Ahl-us-Sunnah have given the innovators, are because they do indeed engage in the innovations. So Ahl-us-Sunnah do this justly, to warn the muslims from innovation and it's people].
Hence the Prophet (Sallallahu Alaihi wa Salaam) and his Companions faced this from the Mushrik-s - see (3):186. They called him a magician, madman, fortune-teller, liar etc.
And similarly, the people of Knowledge and Truth have also faced this from the Innovators who wrongfully branded names of defamation and mockery onto them.
Some did so out of ignorance, thinking themselves to be upon the Truth. Others did so maliciously, to repel people from the Truth, even though they knew it to be the Truth.
THE JAHMEEYAH
- Call Ahl-us-Sunnah "Mushabbihah" claiming that affirming the Attributes according to the most apparent meaning, is Tashbeeh.
THE RAAFIDHEE SHEE'AH
- Call Ahl-us-Sunnah "Naasibee", i.e. adversaries of 'Alee, because they befriend Aboo Bakr and 'Umar. Hence the Shee'ah claim that anyone who befriends these two has automatically declared enmity for 'Alee and the Ahl-ul Bayt!!!
THE QADAREEYAH
- Call Ahl-us-Sunnah "Mujabbirah" claiming that affirming Allaah's Decree implies that the slaves are forced upon the actions they do!!!
THE MURJI-AH
- Call Ahl-us-Sunnah "Shukkaak" - the Doubters, as they say "I am a Believer if Allaah has Willed," while the Murji-ah forbid this saying and insist on only saying "I am a Believer," for they claim that to add "if Allaah has Willed," shows doubt in having Eemaan. [See 26.4.1].
THE PEOPLE OF LOGIC AND KALAAM
- Call Ahl-us-Sunnah "Hashaweeyah" [people with no worth] and "Nawaabit" [weeds] and "Ghuthaa" [scum], as they think that any one who's not upon their logic and theology are unintelligent rabble. However the truth is that their way is not needed by an intelligent man, nor is it useful to a stupid man.
adapted from the chapter titled
"The Evil Names with which the People of Innovation Refer to the People of Sunnah" Chapter 25 pgs 146-148 of Aqidat ul-Hamawiyyah of Shaikh ul-Islaam Ibn Taymiyyah
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