A different kind of love story

The exceptional characteristics some people display are quite dumbfounding really, particularly when you put yourself in their shoes. This story published in Saudi Gazette is one such.

Unfortunately, the Gazette didn't publish it online, but one can find it in the Feb. 18 print edition on Page 3. Let me type the story up for you:

JEDDAH -- The love between an Islamic preacher with special needs and a Holy Qur'an teacher has turned into marriage.

The touching story began when Abdullah Banimah, who is completely paralyzed appeared on a satellite television program talking about spreading the message of Islam in several countries in the world.

When his future wife saw the program she immediately told her father about her desire to marry him because she admired him for courageously facing up to his disability and for dedicating his life to Islamic preaching.

Their dream turned true Tuesday when their friends queued along the road leading to the Al-Salam Wedding Hall in Jeddah to wish the couple a happy married life.

Abdullah had almost drowned in a swimming pool at a sports club in Jeddah. He had remained underwater for 15 minutes. This caused a great deal of damage to his brain which resulted in his paralysis.

The incident made him change his life completely by dedicating it to Islamic work.

Dhaiffallah bin Saad Al-Ghamadi, the bride's father, said: "My daughter, who works as teacher for one of the Holy Qur'an memorization schools in Jeddah, chose Abdullah on her own. After insisting she wanted to get married to him, I bowed to her will."

Dhaifallah said the reason for marrying Abdullah is for them to work hand-in-hand in the way of Allah.

Omar Banamh, the groom's father, said: "I have nothing to say but to pray to Allah to crown this marriage by blessing them with pious offspring."

He said he hoped Abdullah will see his children grow up with no disability.

Abdullah was ecstatic about his marriage.

"In the beginning I could not believe this was her desire. She really surprised me. I will never ever forget her noble stand and insistence on accepting me as her husband. I pray to Allah day and night to enable me to make her happy for the rest of my life."

He said he will never forget, for the rest of his days, the many people who had gathered to wish him a happy marriage."

Whew! What a story. Number of points there.

1. There do exist such people Masha Allah. The daughter, her father, her family should all be praised. Imagine yourself in that situation. Would you do that? Or would you allow your daughter to marry a crippled man? What about the extended family? She belongs to Al-Ghamdi family, which means she comes from the so-called "high society". How difficult would it be for people to disregard social honor and societal pressure?.

This is why these people are special, masha Allah. May Allah increase their guidance and bless them with good in this life and the hereafter. These are the role models of a society. They deserve coverage in the media. People need good examples.

2. Look at the zeal they have for Islam. Look at how this man's life changed after a tragedy. So the tragedy was the beginning really. A beginning of a journey insha Allah to achieve the eternal.

3. Despite all difficulties, if Allah wants to bless someone with something, it will come to you. Who would have thought a paralyzed man would get married in the first place? He not only got married, but got a wife who is Insha Allah better than many women.

4. Look at the noble way in which the woman approached the issue of marriage. She fell in love -- a genuine liking for the man and wanted to marry him. She spoke to her father and her father approached the man's family. This is so noble. It's the pure path Islam has facilitated for men and women -- marriage. At stark contrast is the lewd path, where men or women express their feelings to each other and fall into Haraam and illicit relationships. A slippery slope that pulls people down the pit of lust. There's no love, purity or chastity -- there's only pain, selfishness and desires that turn human beings into animals.

A Warning Against the Spread of the Deen of the Rawafidh

A Warning Against the Spread of the Deen of the Rawafidh (Shia) in Algeria and Other Muslim Lands Compiled by The Eminent Shaykh, the Muhaddith, Rabee bin Haadee Umair al-Madkhalee Translated by Abbas Abu Yahya

All praise belongs to Allaah, may Salaat and Salaam be upon the Messenger of Allaah, his Companions and all those who follow his way. To proceed:

Indeed that which brings great sadness is that the destructive math-hab of the Rawafidh has been given scope and many opportunities to spread in the region of the Arab Muslim lands. It has actually become intensely widespread and those behind its propagation are the Rulers of the Iranian Persian lands, Ayaat of Iran and the Mullahs who are the enemies of Islaam, of The Truth, of Tawheed and its people. They exert themselves with everything that is precious and of value in disseminating this math-hab which is accompanied with harsh zeal and a frightening plot to seize all the Muslim lands.

They do this with their destructive math-hab which is established on:

- Making Takfeer (declaring to be non-Muslims) of the Companions of Muhammad -sallallaahu alayhi wa sallam.

- Rejecting the Sunnah of Muhammad -sallallaahu alayhi wa sallam- because it has come via the truthful and faithful Companions of Muhammad -sallallaahu alayhi wa sallam.

- Distorting the Qur’aan and applying texts regarding the Kuffaar and Munaafiqoon (hypocrites) to the Companions of Muhammad -sallallaahu alayhi wa sallam.

- Further applying texts which mention the threat of the Hellfire, to the Companions of Muhammad -sallallaahu alayhi wa sallam, especially to Abu Bakr and Umar -radi allaahu anhuma.

- Applying the Ayaat (verses) of praise and the promise of Allaah exclusively to themselves and the Family of the Prophet -sallallaahu alayhi wa sallam. 

However, Allaah has freed the family of the Prophet -sallallaahu alayhi wa sallam- from the extremist math-hab of the Rawafidh and their principles of disbelief which are founded upon this disbelief. From their deviance is that they apply the Ayaat (verses) of the Tawheed of Allaah which indicate worshipping Him alone – such as the saying of Allaah: <وَقَالَ اللّهُ لاَ تَتَّخِذُواْ إِلـهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلهٌ وَاحِدٌ فَإيَّايَ فَارْهَبُونِ> [an-Nahl: 51] – to their Imaams!

How much have they distorted the texts of the Qur’aan? Whoever wishes to know the reality of their religion should read their fundamental sources such as ‘al-Kafi’ by Kullayni, Tafseer al-Qummi and Tafseer al-‘Ayaashi, which has even exceeded the Jews and the Christians in terms of distortion!

From what fills the heart with grief is that this deviant, destructive math-hab has begun to be disseminated in Algeria. Indeed we have read and heard that a large number of these people have embraced the ‘Aqeedah of Rafdh (Shia). A number of them study in the Rafidhi city called Qum, though there has been opposition to this from the government and from some of the scholars, however it has been weak. Where is the required concern from them for Islaam and Tawheed?!

And where is the concern for the Qur’aan and the Sunnah? Where is the concern for the Companions of Muhammad -sallallaahu alayhi wa sallam?! O you Algerians – government and the people – indeed your remaining silent on the spread of this movement and its math-hab will – and I swear by Allaah – have disastrous results in relation to your Deen, your worldly matters, your politics and your Hereafter when you meet your Lord because you remained silent about the greatest of evils and the greatest of dangers upon your Deen and your worldly matters.

I ask Allaah to awaken the senses of the Muslims and their intellects in order to face this destructive danger. An imperative aspect of what they are facing is keeping away from their websites, which promote and spread evil and major deviancy. A clarification of some of the Principles of the Rafidhah (Shia)

1. From their principles is making Takfeer of the Companions and to attack them. This is a type of destruction of Islaam, which has never been known except to cause destruction. This is why they try to convey this Takfeer in the best way they can.

2. From their principles is that Imamate is from the fundamentals of the Deen, which is extremism from them. The fundamentals of the Deen were explained by the Messenger of Allaah -sallallaahu alayhi wa sallam- and Imaamate is not from them.

3. According to them, knowing the twelve Imaams is from the fundamentals of the Deen and whoever is ignorant of the twelve Imaams is regarded by them to be a Kaafir (disbeliever).

4. The Imaams are, in their view, infallible (protected from sinning) and are protected from any neglect or forgetfulness. They favour them over the Prophets and Messengers –alayhim as-Salaam.

5. They believe that their Imaams know the Unseen and that they manage and control every single atom within the universe. This is from the greatest acts of disbelief as they have made their Imaams associates with Allaah regarding the knowledge of the Unseen and the control of the universe.

6. They falsely claim that the Messenger of Allaah -sallallaahu alayhi wa sallam- recommended that Ali -radi allaahu anhu- should be the Khaleefah. They claim that the Companions illegally and forcefully took the Khilafah from him. This claim is the greatest of lies and it is the foundation of their misguidance and their tyranny against the Companions, their Takfeer of them and their cursing them.

7. From their superstitions and stories is that they have a Mahdi from the Prophet’s -sallallaahu alayhi wa sallam- family whom they await and that he has been in a cave for more than 1200 years who they claim is the 12th Imaam. This Imaam does not exist, this Mahdi has not even been created. The Mahdi that the Messenger of Allaah -sallallaahu alayhi wa sallam- mentioned is true, however, he is not the one that the Rawafidh (Shia) claim is the Mahdi. From their stories is that Musa bin Jafar (d. 183AH)- who the Rawafidh claim is one of their Imaams – said to a person during his time: ‘If you live then you will meet him.’ Since then, 1249 years have passed and they still have not met him. This is proof that this was a slander and a lie against Musa.

8. From their fundamental principles is having Eemaan (faith) that a person is brought back to life after having died and that, according to their Deen, whoever does not believe this is a Kaafir. Al-Aloosi said in ‘Mukhtasir at-Tuhfa al-Ithna Ashareeyah’ (pp200-201): ‘The Math-hab of Ahlus-Sunnah is that the dead do not return to the worldly life before the Day of Judgement. All of the Imaamiyyah (Shia) sect and some of the other sects of the Rawafidh (Shia) say that some of the dead will return.

They claim that the Prophet -sallallaahu alayhi wa sallam- and the one that he bequeathed (meaning: Ali), the two generous ones (Hasan and Hussain) along with their enemies – by which they mean the three Khulafaa’, Mu’aawiyah, Yazeed, Haaroon, Ibn Ziyaad and their likes – and other Imaams and their people who were killed will all be brought back to life after the Mahdi appears and they (i.e. the Prophet -sallallaahu alayhi wa sallam-, Ali, and Hasan and Hussain) will punish everyone that oppressed their Imaams and they will take revenge from them, before the arrival of the Dajjaal, then they will die awaiting resurrection on the Day of Judgement.’ May Allaah fight the Rawafidhah.

9. From the foundations of their beliefs is their claim against the Companions that they distorted the Qur’aan. Allaah forbid that the Companions of the Messenger of Allaah -sallallaahu alayhi wa sallam- – may Allaah be pleased with them all- distorted even one word from the Book of Allaah. Rather, those who distorted it are actually the Rawafidh. How many times have they distorted the wordings of the Qur’aan and its meanings? Most of their distortion concerns the Ayaat of the promises of Allaah and His warnings and Ayaat regarding the Kuffaar and Munaafiqoon, which they apply to the Companions of the Messenger of Allaah -sallallaahu alayhi wa sallam- whereas it is the Rawafidh who rightfully deserve that these Ayaat are applied to them.

10. From the greatest of their fundamentals is Tuqeeyyah (lying to cover up their falsehood). They regard it to be nine tenths of their Deen and that whoever does not have Tuqeeyah has no Deen. They ascribe this saying to Abu Jafar that he said: ‘Allaah -Azza wa Jall– insisted for us and you to have Tuqeeyah.’ They also say that he said: ‘Tuqeeyah is from my religion and the religion of my fathers and whoever does not have Tuqeeyah has no Eemaan.’ [See al-Kafi by Kulaani 2/217-218]

11. From their religion is to build structures over graves, especially the graves of their Imaams, and to perform Tawaaf around them and to seek aid from the inmates of the graves. They give huge amounts of money to them and take oaths and sacrifices at the doors to these structures. These are from the greatest types of Shirk.

12. From the important matters of their Deen is temporary marriage – which the Messenger of Allaah -sallallaahu alayhi wa sallam- only made a concession for when there was a need and it was a necessity. However, this was later abrogated by Allaah on the tongue of the Messenger of Allaah -sallallaahu alayhi wa sallam. From the narrators of the prohibition of temporary marriage was Ali -Radi Allaahu anhu- himself. The Shia made temporary marriage permissible and narrated so-called ‘narrations’ showing its virtue something which both the Sharia’ and the intellect reject.

For example, their saying: ‘Whoever gratifies his pleasure with a believing woman then it is as though he visited the Ka’bah 70 times.’ They say: ‘Trustworthy narrators narrated from as-Saddiq – alayhis-salaam – saying, ‘Indeed temporary marriage is from my Deen and the Deen of my fathers. Whoever acts upon it then he has raised our Deen, whoever rejects it then he has rejected our Deen and has believed in other than our Deen.’ Temporary marriage in this form, according to them, is from their greatest fundamentals such that if one were to leave it, it would be regarded as Kufr (disbelief). There are some narrations from them regarding this, from them is this:

‘Whoever performs temporary marriage once, then his rank will be like the rank of al-Hussain – alayhis-salaam . Whoever performs temporary marriage twice, then his rank will be like the rank of al-Hasan – alayhis-salaam . Whoever performs temporary marriage three times, then his rank will be like the rank of Ali -radi allaahu anhu. Whoever performs temporary marriage four times, then his rank is the like of my status.’

This statement of theirs ‘alayhis-salaam’ is from their expressions while, in reality, what should be said regarding the one who is a Companion is ‘-radi allaahu anhu-’ or ‘rahimahullaah’ for a Taabi’ee (the follower of the Companions) and those after them. This is a brief insight into the Deen of the Rawafidh although their deviancy and disbelief fills up volumes of books.

Written by: Shaykh Rabee bin Haadee Umair al-Madkhalee

Dated: 21/Jumada al-Akhiraa/1432 A.H.

Arabic script can be found here: http://ar.miraath.net/books/tahdeer-min-deen-errawafid

'I order you to be truthful..'

From Abdullah ibn Mas’ood (radhi allaahu anhu) who said that the Messenger of Allah (sallallaahu alayhi wa sallam) said:

I order you to be truthful for verily truthfulness leads to righteousness ( al birr) and verily righteousness leads to Paradise. And a man continues to be truthful and strives for truthfulness until he is written as a truthful person with Allah. Beware of Falsehood, for verily falsehood leads to sinning (al-fujoor) and verily sinning leads to the Fire. And a man continues to tell lies and strives upon falsehood until he is written as a liar with Allah. 

[Reported by al-Bukharee (6094) Muslim (105), Ahmed (1/8), Abu Dawood (4989), Malik (16 2/989) at-Tirmidhee (1971 4/347), Ibn Majah (46 1/18), ad- Daarimi (2718 2/210) and the wording is that of Muslim.] 

The meaning of the hadeeth.

TRUTHFULNESS; A noble characteristic from the foundations of excellent virtues. By it the life becomes upright and due to it an individual becomes praiseworthy. Truthfulness elevates an individual and raises his rank with Allah and with the people. So he becomes respected in speech, beloved to the people and acceptable as a witness and narrator. 

So it is upon you to strive or truthfulness in speech, in aqeedah (belief) and in action. Indeed the noble Messenger (sallallaahu alayhi wa sallam) guided us to this great affair of tarbiyah and in it is the way to cultivate the character, to shape it and to strengthen oneself. This is because mankind strives for beautiful action and speech, one after the other until this repetition has an effect upon his soul and whenever he persists on a particular (good) action then he increase his connection with his soul and thus becomes firm and established in these good actions. 

So whoever directs his soul to the stations of the siddiqeen (the truthful), and he makes truthfulness his character, his nature and his disposition and strives for truthfulness in his sayings and actions which are in agreement with each other, then by the help of Allah, he achieves the station of the siddiqeen. 

So just as truthfulness is from the foundations of excellent virtues, verily falsehood is from the foundations of depravity and evil manners. By it, the structure of society breaks down and the conduct of affairs becomes disordered and the liar falls in the eyes of people. They do not believe him or rely upon him with regard to acting upon his false narrations and thus the Messanger of Allah (sallallaahu alayhi wa sallam) warned us about him. 

In the Qur’aan there are many verses denouncing falsehood and commanding avoidance of it and promising a severe punishment for it,

“And say not concerning that which your tongues put forth falsely: ‘This is lawful and this is forbidden, so as to invent lies against Allah. Verily those who invent lies against Allah will never prosper. A passing brief enjoyment (will theirs be), but they will have a painful torment.” ( an-Nahl:116-117) 

He, the most High, said, “It is only those who believe not in the Ayat of Allah, who fabricate falsehood, and it is they who are the liars.” ( an-Nahl:105) 

Is it not shirk and taking rivals, which is the greatest of crimes and sins, the greatest falsehood? And is not hypocrisy, which is worse than clear kufr, nothing but falsehood? And similarly deception in conduct, showing off in actions- are all from the types of falsehood. 

So keep far away, O Muslims, from falsehood and develop striving against it in yourself. For falsehood and striving in it is destruction and a decline into the abyss of evil because it urges the individual and leads him into the station of the evil doers. And the evil doers are in the Fire. 

Benefits of the Hadeeth 

1. The obligation to adhere to truthfulness. He the Most High said, “O you who believe! Fear Allah and be with the ones who are true (in words and deeds)” ( at-Tawbah: 119) 

2. The hadeeth contains a great educational principle, which is that whoever wishes to be moulded by lofty characteristics as truthfulness, patience and bravery, them let him strive, pursue and persist in them. So by striving for truthfulness and by adhering to it, he becomes truthful. And by persevering and enduring hardships he becomes patient and one who possesses good manners. By persisting in depravity and striving in it the individual becomes a liar and corrupt. 

3. The hadeeth contains a warning from falsehood and a warning against striving in it. Falsehood leads to evil leads to the Fire. We seek Allah’s shelter from Falsehood, evil and the Fire- Ameen. 

Taken from Mudhakkirah al-Hadeeth an Nabawee, 
by Shaykh Rabee Bin Hadee Umayr al-Madkhalee 

Boycotting

Boycotting Products Manufactured by Non-Muslims

Question: There is a drink called ‘Cola’ that is supposedly produced by a Jewish company. So what is the ruling of consuming this drink, or of selling it? Is it considered cooperating in something that is sin and transgression?[1]

Answer: You have never heard that the prophet sallallahu alayhi wa sallam used to buy food from a Jewish man to feed his family?! He died while his shield was pawned to this Jewish man.[2] You have never heard that the Messenger sallallahu alayhi wa sallam used to accept gifts from the Jews?![3] If we are going to go so far as to say this, then let us not overlook something even more obvious: we use automobiles that are manufactured by Jewish companies. There are other beneficial products made only by them.[4]

Shaykh Muhammad Ibn Saalih Al-Uthaymeen

[1] This fatwa was taken from a book called ‘Al-Fataawa Ash-Shar’iyyah fi Al-Qadhaya Al-‘Asriyyah’, a collection of various rulings by Muhammad Ibn Fahd al-Husayn.

[2] This is mentioned in the hadeeth recorded by al-Bukhaaree (no. 2068) and Muslim (no. 4090)

[3] This is mentioned in the hadeeth recorded by al-Bukhaaree (no. 5777)

[4] Taken from: Al-Baab al-Maftuh (no. 61-70, pg. 95)

Question: Some people these days call others to boycott American products and companies like Pizza Hut, McDonald’s, etc. So, should we comply with such requests? Are transactions like buying and selling with non-Muslims in countries at war against us permissible, or are they only allowed with whom we have peace? [1]

Answer: It is allowed to buy any product that is permissible in itself no matter where it was produced unless the government commands that we should boycott something for some benefit to Islam or the Muslims. This is because the general rule regarding buying and selling is that it’s allowed, Allaah subhanahu wa ta’aala says:

And Allaah has made selling permissible. [Soorah al-Baqarah, 2:275]

And the prophet sallallaahu alayhi wa sallam used to buy things from the Jews.[2]

[1] This fatwa was taken from a book called ‘Al-Fataawa Ash-Shar’iyyah fi al-Qadhaya Al-‘Asriyyah’, a collection of various rulings by Muhammad Ibn Fahd al-Husayn.

[2] Fatwa by The Permanent Council for Research and Religious Verdicts (no. 21776, 12/25/1421 Hijrah)

Boycotting American Products

Question: These days, we find written in some newspapers people calling others to boycott American products, not to buy or sell them. It was even written today in a newspaper that Muslim scholars themselves call for such boycotts and that doing this is an obligation upon every single Muslim. It is said that to purchase even one item from these products is forbidden and that anyone who does so commits a major sin and is assisting them and the Jews in killing Muslims. We hope you will clarify this matter since there’s a dire need for such clarification. Also, would a person ever be rewarded for doing this (boycotting)?[1]

Answer: First, I would request a copy or the clipping from this newspaper that contains this kind of talk the questioner mentioned. 

Second, this is incorrect. The scholars have never issued religious verdicts saying that buying American products is forbidden. These American goods are still imported and sold in Muslim markets. And even so, it wouldn’t harm America in the least if you yourself did not buy their products. No products are to be boycotted unless the government, the legitimate ruler, issues a sanction or boycott against another country. In this case, the boycott would be legitimate and binding. As for just some individuals wanting to do this and passing their own religious verdicts in support of it, then this is forbidding something that Allaah has made permissible and that is not allowed.

Shaykh Saalih al-Fawzaan.[2]

[1] This fatwa was taken from a book called ‘Al-Fataawa Ash-Shar’iyyah fi al-Qadhaya Al-‘Asriyyah’, a collection of various rulings by Muhammad Ibn Fahd al-Husayn.

[2] Taken from the casette: Fataawa al-Ulamaa’ fi al-Jihaad wa al-‘Amaliyyat al-Intihariyyah’. 

Why is My Supplication Not Answered?

By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1]

[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’sdu’aa (supplication) is sometimes unanswered?’

[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions.  I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says:

‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]

The questioner stated that he did indeed make du’aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.

So the clarification of this is that there are certain conditions that need to be fulfilled in order for a supplication to be answered.  These conditions are:

Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du’aa (supplication), so he turns to Allaah - the One free from all imperfections with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du’aa (supplication) and hoping that the du’aa will be answered.

Secondly: During du’aa, the caller should feel that he is in need of Allaah - the Most Perfect, the Most High – in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du’aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du’aa(supplication) being answered - as has been established in the authentic hadeeth, from the Prophet (sallallaahu ’alayhi wa sallam) who said: ‘‘Indeed Allaah - the Most High -is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High -has said:

‘‘O you Messengers! Eat of the good things and do righteous actions.’’ [3:51]

And Allaah - the Most High - says:

‘‘O you who Believe! Eat of the good things wherewith We have provided you.’’ [2:172]

Then he mentioned (the case of) a man who, having journeyed far is dishevelled and dusty and who spreads out his bands to the sky (saying): ‘O Lord! O Lord,’ whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!’ [2] So the Prophet (sallallaahu ’alayhi wa sallam) explained the un-likelihood that this person’s du’aa would be answered, even after fulfilling the apparent factors which aid the du’aa being answered. The apparent factors being:

[i]: Raising ones’ hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His ’Arsh (Throne). Extending the hands out towards Allaah -the Mighty and Majestic - is amongst the causes of du’aa being responded to, as is shown in the narration from the Prophet (sallallaahu ’alayhi wa sallam) that he said: ‘‘Indeed your Lord is Alive, Most generous. He feels shy that when his servant raises his bands towards Him, calling upon Him, that He should return him empty, having nothing.’’[3]

[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord).  Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du’aa to be responded to, since the Rabb is the Creator, the Owner, the Governor of all affairs - and the reigns of the Heavens and the earth are in His Hands.  Due to this, you will find that most of the supplications made in the Noble Qur‘aan are by this name:

‘‘Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female.’’ [3:193-195]

So tawassul (seeking the means of nearness to Allaah) by this name is one of the causes for the du’aa to be responded to.

[iii]: This man was a traveller, and journeying is often a cause for du’aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when travelling, than when a person is resident with his family. He was dusty and dishevelled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and dishevelled, or in ease and oppulance. Being dusty and dishevelled is also instrumental, like in the hadeeth attributed to the Prophet (sallallaahu ’alayhi wa sallam) in which he said: Indeed Allaah boasts to the people of the Heaven about the people standing at ’Arafah, saying: ‘‘Look at My servants who have come to Me dusty and dishevelled.’’ [4] However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet (sallallaahu ’alayhi wa sallam) remarked: ‘‘So how can he be answered!’’

Therefore, if these conditions are not satisfied, then the question concerning the du’aa (supplication) being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes du’aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du’aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du’aa is apparently not being answered, for this action in itself is a reason for the du’aa not being answered - as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘A servants du’aa continues to be answered as long as be does not ask for anything sinful or breaking the ties of relations, and as long as be does not become impatient.’’ It was said: How does one become impatient O Messenger of Allaah? He said: ‘‘He says: I have supplicated, I have supplicated, yet it has not been answered.’’[5] He therefore becomes dispondant and abandons supplicating. So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and dispondant, and thereby abandon making du’aa. Rather, one should call upon Allaah, since every du’aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du’aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it is more befitting that a person strives in this - and with Allaah lies the success and the ability.’’

Footnotes:

[1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155). From Al-Istiqaamah Magazine, Issue No.3 - Rabî’ul-Awwal 1417H / August 1996.

[2] Related by Muslim (no. 1015) from Aboo Hurayrah (radiyallaahu ’anhu)

[3] Saheeh: Related by Ahmad (5/438) and Aboo Daawood (no. 1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).

[4] Saheeh: Related by Ibn Hibbaan (no. 1006), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1868).

[5] Related by al-Bukhaaree (11/140) and Muslim (no. 2735), from Aboo Hurayrah (radiyallaahu ’anhu)

Harshness Upon Those Who Do Not Practice The Deen

Question: Some of those whom we consider to be steadfastly practicing the Deen treat people with some harshness and cold heartedness, and some of them are always frowning. What do you advice them, and what is Waajib upon the Muslim towards his brother [in Islaam] especially if he has shortcomings in practicing the deen.

The purified Sunnah, the Sunnah of the Prophet -صلى الله عليه وسلم- establishes that it is Waajib (compulsory) upon the [Muslim] human to call to Allaah with Hikmah, lenience/gentleness and with easiness. Allaah Ta’aalah has said to his Messenger Muhammad-صلى الله عليه وسلم-:

{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur’ân) and fair preaching, and argue with them in a way that is better.} AnNahl/125]

He Ta’aala also said to him:

{And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh¬hearted, they would have broken away from around you; so pardon (their faults), and ask (Allaah’s) Forgiveness for them.} [Al ‘Imraan/159]

Allaah Ta’aalah said when He sent Musa and Haaroon to Fir’aun (Pharoah):

{And speak to him mildly, perhaps he may accept admonition or fear Allaah.} [Taha/44]

The Messenger of Allaah related that:

“Indeed Allaah gives through gentleness that which He does not give through harshness/force…”

He -صلى الله عليه وسلم- used to say to his messengers when he sent them:

“Make things easy and do not make things difficult, give glad tidings and do not repel the people [from you].”

He also said:

“Indeed you (Muslims) were only sent to make things easy, and you were not sent to make things difficult.”

This is what the Da’eeyah (caller to Allaah) should be like; gentle/lenient, [always] smiling and open hearted, in order that his Da’wah is more readily accepted by those whom he is calling to Allaah.

It is also imperative that his Da’wah is to Allaah ‘Azza wa Jal and not to himself. One should not try to be victorious over or take revenge of the one who has opposed the path. Because if he calls to Allaah alone, by [doing] this he becomes sincere, and Allaah will make the affair easy for him, and guide through him whomsoever He pleases [to guide] from amongst His slaves.

However if he is calling to himself, as if he wants to be victorious, as if he feels that so and so is an enemy to him and he wishes to take revenge, indeed the Da’wah will be deficient and it’s Barakah (blessing) may be removed.

So my advice to my brothers from the Du’aat is that they feel these feelings, meaning that they call the creation as a mercy upon the creation while glorifying the Deen of Allaah ‘Az wa Jal as well as giving victory to it.

By Shaykh Muhammad Ibn Saalih al-Uthaymeen rahimahullah!  Kitaab Ad Da’wah: #1291

#sunnah #alathariyyah #treasure #translated by abu abdul waahid

→ Guarding the Tongue

Before you is a chapter from the great book ‘Al-Adhkaar’ [Words of Remembrance] of the great scholar of the seventh century, Abu Zakariyyah Yahyaa bin Sharaf An-Nawawee. 

This is a very beneficial chapter entitled ‘Hifdh-ul-Lisaan’ [Guarding the Tongue] The original source, Al-Adhkaar, is one of the prize works of Imaam An-Nawawee in which he compiles and discusses the texts related to what is recommended and forbidden from speech, focusing on adkhaar (words of remembrance) and ad’iyyah (supplications). In the last part of the book, as he explains, Imaam An-Nawawee devotes a chapter to what is forbidden and disliked from speech, such as backbiting, gossiping, and slander, bringing the evidences from the Qur’aan and Sunnah on the obligation of guarding the tongue from evil speech. 

In recent times, this great work was verified by Saleem bin ‘Eid al-Hilaalee and printed in two volumes. For the sake of making this E-book a source for easy reading and benefit, the verifications of ahadeeth have been abridged to just the mention of their grade, source references and a brief discussion on some of them, where necessary.

We advice every sincere Muslim to read and benefit from the words on this very important topic, which many Muslims are neglectful about. And we advise them to reflect sincerely on the evidences so that they can beware of falling into sinful speech.

 

Sunnahs Neglected in Ramadaan

By Shaykh Al-Albaanee. Source: The Tape Set Silsilah al-Hudaa wan-Noor, Tape No. 590 

Question: ‘Could the Shaykh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion?’

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

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

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

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

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

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

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

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

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

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

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

So the Messenger (saws) is emphasizing the aayah:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But today we fall into two offences:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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