Wednesday, March 28, 2012

THE DAY OF JUDGEMENT.


taken from my balcony back in Toronto!

 A year ago, if I was asked this question I would have answered " What is The Day of Judgement?"
I was so well absorbed into the dunya that the thought of a life after death was, well, not really a thought at all. I always thought that there was life after death, but I thought that after death a new life would start and we would keep being reincarnated into something of an animal or a human being with a better life. As I am writing this, I find myself with a smile as the thought of reincarnation is rather amusing. The thought of a new life beginning on earth after your previous death is a very entertaining thought to say the least! However, I used to think like this, and sadly many people still do.

Life after death? Yes.
But the next life is either in The Gardens of Paradise or in the Hellfire. So which one is it for you? Only Allah knows. You don't even know where you will go but all you can do is prepare for this Day.

Though I just entered into Islam not long ago I already feel the need to up my good deeds and make sure that the scale over-weighs the bad deeds scale. I will tell you this much, though I struggled with different things in my past life, I now have to struggle with new things in my new life. But of course life is nothing but a test and what I like to call a "pit stop". To test us and to keep testing us to see how strong our Deen is and how strong our desire is to meet Our Creator on The Day.

Perhaps if you take everything away from the dunya and put it aside for one minute and just picture yourself on a journey in the desert.

Prophet (saw) described the world as this:
"What relationship with the world have I? My similitude is like a traveller on a mount, halting in the shade of a tree (for a short while only to leave it again, and proceed along the sojourn)."

You have your camel, the map to your destination, and the pit stops to rest and recover. Along the way you will encounter things that are unnatural and displeasing. You will discover that the weather will not always be to your liking and you may struggle many times during your journey to find a place to sit under the shade to take to a break.

"Know that the life of this world (dunya) is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children… the life of this world is only a deceiving enjoyment."(Al-Hadid 57:20)

Your journey is exhausting but you keep reminding yourself that the end destination is an island full of pure, sheer beauty. An island where the water is so blue it is almost white from the sun's reflection. An  island where there are no worries, nothing unnatural or displeasing. An island where all the inhabitants are of the purest souls and most kind-hearted. An island where you will be taken care of. An island called Paradise.

So would it really be worth it to get lost in the wrong direction?

You're exhausted, struggling to find the food and water that will keep you going, you feel flustered and confused, you are so tempted to just give up on your journey and call it a day. But then you think about the well sought out plan that you had. The plan to arrive at your destination no matter how weak and long it will take, you are not going to give up! Patience and perseverance is what will get you through this journey. Knowing that you are not alone on your journey is your number one motivator. You know that Allah will help guide you as long as you keep seeking refuge in Him and as long as you put all your trust in Him. He will guide you on the right path towards your final destination. Though there will be poisonous animals and heavy rain storms, Allah has told you to ignore everything and continue on because He is waiting for you.
"Verily, the Promise of Allâh is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allâh." (Luqman 31:33)

So, again, would you want to take a shortcut not knowing where it will lead you to? Or would you rather follow the map to your final destination?
Called Paradise.

Monday, March 19, 2012

Did you remember your GREETINGS today?


Assalamualykum wa rahmatulahi wa barkatuhu,

In 12 months of being Muslim, I have learnt much about my deen masha'Allah, Alhamdulilah. One particular thing I noticed is that many of the Muslims today seem to forget their basic manners. The simple greetings of peace to their fellow Muslims. Below are verses from the Qur'an and Ahadith that simply stress the importance of the Islamic greeting towards one and another. It takes less than a second to say, or type, and you earn rewards while doing so. So DON'T forget your greetings next time you speak to a Muslim. If you can say "hey, hello, what's up, "yo" " then why can't you say something that a) sounds pleasing to Allah b) sounds pleasing to the ears of others c) and earns simple rewards ?


Allah, the Exalted, says:
"O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.'' (24:27)
"But when you enter the houses, greet one another with a greeting from Allah (i.e., say: As-Salamu `alaikum - peace be on you), blessed and good.'' (24:61)
"When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.'' (4:86)
"Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, `Salam (peace be upon you)!' He answered: `Salam (peace be upon you).''' (51:24,25)



Tafseer Ibn Kathir . The Noble Qur'an An-Nisa 4:86

Allah said,
(When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.) meaning, if the Muslim greets you with the Salam, then return the greeting with a better Salam, or at least equal to the Salam that was given. Therefore, the better Salam is recommended, while returning it equally is an obligation.
Imam Ahmad recorded that Abu Raja' Al-`Utaridi said that `Imran bin Husayn said that a man came to the Messenger of Allah and said, "As-Salamu `Alaykum''. The Prophet returned the greeting, and after the man sat down he said, "Ten.'' Another man came and said, "As-Salamu `Alaykum wa Rahmatullah, O Allah's Messenger.'' The Prophet returned the greeting, and after the man sat down he said, "Twenty.'' Then another man came and said, "As-Salamu `Alaykum wa Rahmatullah wa Barakatuh.'' The Prophet returned the greeting, and after the man sat down he said, "Thirty.'' This is the narration recorded by Abu Dawud. At-Tirmidhi, An-Nasa'i and Al-Bazzar also recorded it. At-Tirmidhi said, "Hasan Gharib''.


848. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.''
[Muslim].

Commentary:  Iman is a prerequisite for entry to Jannah. Whereas mutual love among Muslims is complementary to it, and this quality can only be attained by giving a social character to the Islamic form of greeting, that is to say, `As-Salamu `Alaikum.'

849. `Abdullah bin Salam (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, "O people, exchange greetings of peace (i.e., say: As-Salamu `Alaikum to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter Jannah in peace.''
[At-Tirmidhi].

Commentary: All these habits and practices are indispensable to a believer because each one of them leads to Jannah with the first people to enter it without being punished in Hell first.

My favourite one: 


* 858. Abu Umamah Sudaiy bin `Ajlan Al-Bahili (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The person nearest to Allah is one who is the first to offer greeting.''
[Abu Dawud].

The narration in At-Tirmidhi is: The Messenger of Allah (sallallaahu ’alayhi wa sallam) was asked: "O Messenger of Allah! When two persons meet, who should greet the other first?'' The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The person nearest to Allah (i.e., one who is more obedient and therefore closer to Allah will say: As-Salam first.''


Commentary:  The degree of a man's humbleness and modesty will be measured by the degree of his nearness to Allah. One who is nearer to Allah is always the first to offer As-Salam to others, while others stick to their stuck-up behaviour *


Saturday, March 17, 2012

a DETAILED explanation on singing, dancing, and music in Islam.


Praise be to Allaah. 

Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah  it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

 Evidence of prohibition in the Qur’aan and Sunnah:

 Allaah says in Soorat Luqmaan (interpretation of the meaning):
 “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

 The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

 Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

 Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

 Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).
 Allaah says (interpretation of the meaning):
 “[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]
 It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).
 Allaah says (interpretation of the meaning):
 “Do you then wonder at this recitation (the Qur’aan)?
And you laugh at it and weep not,
Wasting your (precious) lifetime in pastime and amusements (singing)”
[al-Najm 53:59-61]
  ‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed. 
Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).
 It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)
 The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
 “Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).
 Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.
 This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)
Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).
Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.
It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)
 (Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).
 The views of the scholars (imaams) of Islam
Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).
 Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).
Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).
Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).
 Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).
 Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).
 Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).
 The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).
 Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).
 Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)
 Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.
 Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)
 Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).
 Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).
 Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)
 An appropriate exception
 The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.
 In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).
An inappropriate exception
 Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):
“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and  it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)
 “No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)
 Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.
 Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:
 I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).
 Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).
 Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!
 Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them.  Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.
 Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam. 
All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.
 Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.
 Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):
“Verily, he used not to believe in Allaah, the Most Great,
And urged not on the feeding of Al‑Miskeen (the poor).”
[al-Haaqqah 69:33-34]
would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).
 Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).
 Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.
 Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!
 Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)
 Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)
 Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.
 Conclusion
 Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!
 Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which  none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.
 And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.
 Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.
 For more information, please see:
 Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan
 Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim
Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)

Sunday, March 11, 2012

POST OF THE WEEK: My Inner Jihad (struggle) Part II

My Inner Jihad (struggle) Part II

One of the bigger inner struggles I face today was when I went back to Toronto to visit my family after my (kafir) uncle passed away. Subhan'Allah, it was the very same uncle who I wrote about in "The Ignorant Ones". He had developed a few weeks after I had written the post, a lymphoid on his leg and later was admitted to the hospital because of black spots in his lungs. He couldn't stop coughing and his biopsy showed that he had some sort of lymphoid cancer and it was at the last stages. They gave him the most intense chemo and everything was killed including his white blood cells. In result, he developed pneumonia (you could only imagine, a healthy human being could die from pneumonia so let alone my uncle with no immune system running), during his pneumonia, Subhan'Allah his entire body organs started failing and his body just couldn't fight anymore and from Allah we were created, and to Him we will return. Subhan'Allah how WEAK human beings are?  Without Allah we are absolutely NOTHING! One minute we are strong and well and the next minute by the will of Allah we are lying in our death bed fighting to stay alive. Human beings are weak in nature but strong in ignorance. Usually, it is our ignorance that gets the best of us and we bring nothing to the grave except our ignorance (bad deeds). Inhsa'Allah I take this experience to heart and truly hope that I will die the opposite of my uncle, and I will be able to bring to my grave nothing but good deeds Insha'Allah.

This was the first death in my family (Alhamdulilah) that I ever experienced. My grandparents all died when I was young so I never really knew what having death in the family was like.  When my uncle died, I was saddened as he was very close to me when I was a kafir. But when I became Muslim, Subhan'Allah things changed and my heart changed. I was more heartbroken at the fact that my dear mother was so sad. It really softened my heart towards my parents and I was able to rebuild the broken bond I once created between us.  Alhamdulilah. Allahu Akbar. 

This was one huge struggle I had been facing long before I entered into Islam. I never seemed to be able to connect with my parents the way I wanted to and Alhamdulilah, sometimes it takes death in the family to reestablish a bond that was once broken. I still continue to struggle with my relationship with my parents as I still feel I have a long way to go but Inshaa'Allah with constant duaa and faith in Allah I know I will get there. The trip to Toronto really opened up my eyes Alhamdulilah. Toronto is only my home because I was born there, but my heart does not feel at home with this city AT ALL. I was not able to pray (sisters you know why) and I really learnt that the uttermost important thing that separates us Muslims from the dunya and the kafirs is our prayers. I was not able to pray my minimum five daily prayers and being out with my family and visiting malls during the holiday season was a true test. A test of patiences, a test of desires, a test of loyalty to my Lord. I have never seen Toronto like this before, or perhaps I just didn't notice it before when I was not yet a Muslim. The city is so well absorbed into the dunya. Muslims don't even smile or say "Assalamualykum" and people are getting more and more rude!  My patiences was largely at test and as well my desires. I saw so many things I wanted to buy at the mall and I knew I didn't need any of more of these material things! As well, visiting family members was a struggle in itself. The kafirs just dont.get.it. They think it is ok to drink alcohol in front of Muslims and they also think it is completely fine to sit beside the opposite sex (non-mahrams). There were times I often just wanted to preach to them about Islam and to let them know that what they were doing was a big sin! But I mean Allah guides whom He wants and leaves astray those who He chooses. I found that my verbal dawah is no way effective to my family members and actions speak louder than words anyway. As a revert, a challenge I face when I am with my family members is that I must refrain from yelling out " WHY CAN'T YOU ALL JUST UNDERSTAND!".  There are so many things that I used to do that I did not know was so haram but when now that I am Muslim and I know what is right from wrong and when I see my very own family members committing what I used to commit, I wish I could just some how get through their blind hearts the message that I have been trying to convey to them. *sigh* In time, Inshaa'Allah.

To the born Muslims, you don't understand how good you have it. To be born into a Muslim family, and to be able to pray openly with your family members, to be able to attend Hajj or Ummrah with your family, to be able to fast with your family members, to know haram from halal with your family members and just to be able to talk about Islam openly with FULL understanding with your family is such a true blessing. Us reverts have to struggle each and every day to ask Allah to help make it easier for us to give dawah to our loved ones. We struggle each and every day hoping that our loved ones will not die kafirs and that we will be able to meet them in Jannah. We struggle each and every day with the heartaches of watching our kafir loved ones sin without even knowing it. We struggle to be accepted by our family and we struggle to wear the hijab and abaya openly without our loved ones judging us. I know many born Muslims struggle with the dunya and staying steadfast with their deens and trying to stop doing the things kafirs do but I have realised one thing. The struggles we face is not the dunya's fault, the kafir's fault, or the shaitan's fault. It is not their problems but it is our own. I have come to realise that WE are our OWN problem. We blame others for our own struggles and for our own problems but do we ever look at ourselves and wonder, "well maybe it's me."

We are constantly fighting with ourselves to win a place in Jannah. We fight with our own temperament, our own negativity, our own character, our own desires. But half of us don't even realise that we are fighting with ourselves and blame others for these struggles we face. If we could point fingers at ourselves instead of others, perhaps there would be less hate and disrespect for one another! If we just asked Allah (SW) to help us protect us from ourselves, and we continue running to HIM for guidance and acceptance instead of others than we would be more content and happy with ourselves. I give this advice to you based on my own personal experiences but one thing I noticed is that before I worry about what you aren't doing, or what you are doing, I have learnt that I must worry about myself and what I am doing and what I am not doing. It starts with us and it will end with us. The only ONE who can help us with ourselves is the ONE who created us. Allah The Almighty. The All Hearing, All Seeing, All Knowing.

When you find yourself facing much adversity and struggles, don't blame others and don't feel sorry for yourself but instead, look within yourself and try to overcome the inner battle you are fighting with yourself. and seek refuge in Allah. Also, START READING THE QUR'AN!!!Don't just let it sit on your shelf collecting dust!!!! Ask Allah to help make it easier for you and to protect you Shaitan and also from ourselves.

POST OF THE WEEK: MY INNER JIHAD (struggle)


 


Alhamdulilah for my new post! IT has been a while but forgive me my dear readers for I have been very busy with personal things :) But Alhamdulilah I am back Insha'Allah ! :)


As of late, I find my struggles as a revert increasing bit by bit. Perhaps because I ask Allah in my duaas for more iman, taqwa, knowledge, courage, perserverance, and patience (just to name a few). The difficulties I once faced when I first reverted to Islam have been swept under the carpet and vacuumed on top of over and over again.
Challenges that i thought were once impossible, where made easy by the will of Allah.

The chain of events I went through after my reversion to Islam were a huge step for me. I underwent changes I never ever thought I would go through. I had to adopt the hijab, break the news to my family about my reversion, tell them I was getting married, leaving Toronto behind and moving to a completely remote area in the States, and trying to keep my non-believing friends all at the same time.

All these were physical challenges and Alhamdulilah, Allah Al-Kareem, He made it easier for me.

Today, I am faced with greater challenges.

Sometimes the physical challenges can outweigh the internal challenges but only we know how hard it is for ourselves when we must go through our own inner struggles. Nobody can see them, nobody can understand them, nobody can feel them except for us. The only one who knows these internal struggles is Allah (SWT).

The inner Jihad is always at battle. Whether it be the smallest things or the bigger things. Life is always a challenge and it's just the way Allah created it for us. If life were easy, we would all get everything that we wanted in this dunya and the Herafter. The biggest battle is within ourselves. We fight with ourselves, we fight for ourselves, and we fight AGAINST ourselves. The biggest test in this life is not finding the best job, or trying to find the best spouse, the biggest test in this life is to fight AGAINST ourselves; our own desires, our own inner conscience that is constantly at tug-o-war with itself.

Allah created man with free-will, to determine right from wrong, and to make the right decisions while on the right path. But not many people are as lucky as born Muslims or reverts. Some people Allah chooses NOT to guide them and they let their own desires take over the battle. They continue to struggle to find their purpose in life and think that "discovering self-awareness" starts with particular hobbies, jobs, or doing some kind of group retreat. The only way self-awareness can be found is only by having Allah in your life. God is your Creator and who knows you better than yourself except the one who created you? Your parents did not create you except that your mom was the one who bore you in her stomach but everything else is in the plans of Allah. Unexpected pregnancies aren't created by the people but in fact created by God and God only.

So back to the inner struggles I face. Day after day I always find myself battling myself internally. "Should I do this?" "Should I do that?" "What should I do in this situation?" " I really don't feel like doing this" or " I just don't feel like doing anything". These are a few simple questions that often run through my head. Though such a simple question, it is a hard response to come up with. I know any decision I make must revolve only around Allah and I know He is All Knowing, All Hearing, and All Seeing. He knows what exactly is the right thing to do and I know not. Sometimes I struggle so hard with my inner self that I find myself often crying and confused. I worry about my nafs (desires) and I try to overcome them by seeking Allah's guidance. Sometimes you think, "Oh its ok to be impatient" or "Oh I am allowed to be angry or rude just this once!" but is it really ok? I often go through days where I think, "well why can't I just listen to one song or why can't I just wear normal modest clothes instead of my abaya?" I also go through some inner struggles dealing with my family. I wish so so so so much that Allah would guide them and it breaks my heart to see such loving parents who are so misguided. Inshaa'Allah the power of duaa is the only way to get them to become Muslim (and of course if Allah wills).

To be continued..........

Achieving the sweetness of Iman.

"Anonymous asked: Salaamu Alaykum, I have never cried in salah and haven't ever felt the sweetness of having Imaan. I love my deen, I love Allah and his messenger (pbuh) but I feel like i'm doing something wrong and that my heart has become hard. Do you have any advice for me? Jazakallah khayr

Answer:

Walaikum Assalaam wa rahmatullahi wa barakatuhu brother/sister,

I hope this finds you in the best of health & iman.

The first step toward rectifying a problem, whether it’s in regard to one’s deen or otherwise, is recognizing where shortcomings lie. So may Allah reward you for understanding the issue, and seeking to come closer to Him.

Hardness of the heart is a common problem that many of us, including myself, strive against on a daily basis. Being aware of one’s lack of iman and hard heart is also one of the most disheartening feelings. Know that the heart is the key or gateway to earning the blessings of Allah, and strengthening one’s deen and iman. And purity of the heart has been stressed time and time again in the Sunnah.

As the Prophet (sallAllahu ‘alayhi wa sallam) has said:

“There is a small piece in the human body. If it is pure, the whole body becomes pure. However, if it is corrupt, the whole body becomes corrupt. Indeed it is the heart.”

[Reported in Sahih Bukhari]
There’s a great deal of advice that can be given concerning how one may soften the heart, and taste the sweetness of iman, but the following tips are what I personally find to have helped me:

Practice Five Things
Avoid sins like the plague
Never delay or miss salah
Recite Qur’an daily & often
Work on attaining Khushu’ in salah

1. Avoid Sins like the Plague

This is crucial in preventing hardness of the heart. Sins blind the heart, deterring one from good deeds, and act as a catalyst for persisting in wrongdoing.

As Ibn Taymiyyah (rahimahullah) said in his Kitab Al-Iman:

“Just as the person who closes his eyes doesn’t see anything even if he isn’t blind, likewise the case of the heart in relation to the stain of sins which blind the heart so that it doesn’t see the truth. This is the case even if the heart is not blind, like the blindness of the disbeliever.”
Making a concentrated effort to disengage from sinful behavior and activity, and seeking the pleasure of Allah is vital to the well being of one’s heart.

As Ibn Al Qayyim (rahimahullah) has stated,

“The keys to the life of the heart lie in reflecting upon the Qur’an, being humble before Allah in secret, and leaving sins.”

[Haadee al-Arwaah ilaa Bilaad al-Afraah (p.45) of Ibn al-Qayyim]
The committing of sins is what takes one from having a sick heart to a dead heart. A dead heart is most dangerous, as it is devoid of any love for obedience to Allah and his beloved Messenger (sallAllahu ‘alayhi wa sallam). A dead heart submits to its desires instead of submitting to Allah.

As the Prophet (sallAllahu ‘alayhi wa sallam) warned:

“The temptations are presented to the heart, one by one. Any heart accepts them will be left with a black stain, but any heart that rejects them will be left with a mark of purity, so that hearts are of two types; a dark heart that has turned away and become like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the heavens and the earth exist. The dark heart only recognises good and denounces evil when this suits its desires and whims.”

[Sahih Muslim, Kitab Ar-riqaq 2/170 with different wording]
I know this may be easier said that done, but know that leaving all sins immediately is the first step toward purifying the heart. I advise reading the following for an excellent reminder that Allah is watching us at all times, even when we sin:


2. Never Delay or Miss Salah

Salah is beautiful; it not only allows us to take time from our day to reflect and connect with Allah subhanahu wa ta’ala, but is a means of purification for both the body and soul. To add more, studies have found that prayer (salah specifically) is found to lower blood pressure, heart rate, and calm the mind and body.

Revolve your daily routine around the salah times, and always ensure that it is done at a steady pace with khushu’. The Prophet (sallAllahu ‘alayhi wa sallam) advised us:

“When you stand to pray, pray as if it is your last prayer, don’t speak with that which you would apologize for tomorrow, and be hopeless for that which is in the hands of the people.”

[Imaam Ahmad, Authenticated by Al-Albaanee]
Please see this answer on how to attain khushu’ in salah, and enjoy this act of ibadah. And linked below is an excellent article on the effect salah has in removing sins:

The Prayer and its Effect in Removing Sins
3. Recite Qur’an Daily & Often

Recitation of the Qur’an is one of the best means to soften and instill love for Allah subhanahu wa ta’ala in one’s heart. The Qur’an mends and heals broken, hard, and sick hearts.

As Amir-ul-Mu’mineen Uthman ibn Affan (radhiAllahu ‘anhu) stated:

“If our hearts were truly pure, we would never get enough of the Words of our Lord, and I hate that one day passes with me not looking in the Mushaf.”

[Al-Bidayah wan-Nihayah (7/215)]
Reading, reciting, and reflecting upon the words of Allah increases one in humility and submission. It places love for Allah and his Messenger of Allah (sallAllahu ‘alayhi wa sallam) in the heart, and allows one to come closer to Him.

As Allah subhanahu wa ta’ala tells us:

“And they fall upon their faces weeping, and the Qur’an increases them in humble submission.”

(Surat al-Israa, 17:109)
Set some time everyday, even if it is as little as ten minutes, to recite the Qur’an, reflect upon its verses, and ponder over its meanings. For more tips, please read the following:

“How to Get my Heart Attached to the Qur’an”
4. Work on Attaining Khushu’ in Salah

This is my final piece of advice, though no less important. As mentioned above as well, try your best to attain khushu’ in salah. Concentrating in salah is essential to seeking nearness to Allah, and gaining its full benefits.

Isam ibn Yusuf, may Allāh have mercy on him, passed by Hatim al-Asamm who was talking in his gathering.

He asked, “Hatim, have you made your prayer good?”

He replied, “Yes.”

He asked, “How do you pray?”

He replied, “I stand at the command, I walk in fear, I commence with the intention, I perform the takbir bearing in mind His greatness, I recite at a measured pace, carefully and with contemplation, I bow with khushu‘, I prostrate in meekness, I sit and read the whole tashahhud, and then I perform the salam in accordance to the Sunnah. I pray with sincerity to Allāh, Mighty and Magnificent, and yet I fear that it will not be accepted of me; however I will preserve it as much as I can until I die.”

He said, “Keep talking for you have indeed excelled in your prayer.”

[Marwazi, Ta’zim al-Qadr al-Salah, no. 140]
For more on khushu’, please see:

The Five Levels of Performance in Prayer
The Prayer of the Lovers
And for additional articles/advice that may help see:

The Corruption of the Heat by Ibn Al-Qayyim
How to Rectify Your Heart by Shaykh Abu Islam ibn Saalih
In addition to all of the above, make sincere du’a to Allah to soften your heart, and always seek refuge in Him. Do not be negligent in upholding your duties to Him, and know that He is the only one who will be able to aid you.

“O son of Adam! If you mention Me to yourself, I will mention you to Myself. If you mention Me in a gathering, I will mention you in a gathering of the angels (or said in a better gathering). If you draw closer to Me by a hand span, I will draw closer to you by forearm’s length. If you draw closer to Me by a forearm’s length, I will draw closer to you by an arm’s length. And if you come to Me walking, I will come to you running).”

[Recorded in Sahih Al-Bukhari]
Recite the du’a below often, as the Prophet (sallAllahu ‘alayhi wa sallam) did:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

Yaa Muqallibal Quloob Thabbit Qalbee ‘alaa Deenik.

“Oh turner of the hearts (Allah, the Most High), keep our hearts firm on your religion.”

[Authenticated by al-Albanee in al-Jaam’i as-Sagheer 1323/7988]
Wa anta fajazakAllahu khayran, and I truly hope the advice above helps, In shaa’ Allah! May Allah subhanahu wa ta’ala allow you to taste the sweetness of the deen, and ease your affairs.

May Allah forgive me if I have stated anything incorrect. All good comes from Him alone.
Walaikum Assalaam wa rahmatullahi wa barakatuhu brother/sister,

I hope this finds you in the best of health & iman.

The first step toward rectifying a problem, whether it’s in regard to one’s deen or otherwise, is recognizing where shortcomings lie. So may Allah reward you for understanding the issue, and seeking to come closer to Him.

Hardness of the heart is a common problem that many of us, including myself, strive against on a daily basis. Being aware of one’s lack of iman and hard heart is also one of the most disheartening feelings. Know that the heart is the key or gateway to earning the blessings of Allah, and strengthening one’s deen and iman. And purity of the heart has been stressed time and time again in the Sunnah.

As the Prophet (sallAllahu ‘alayhi wa sallam) has said:

“There is a small piece in the human body. If it is pure, the whole body becomes pure. However, if it is corrupt, the whole body becomes corrupt. Indeed it is the heart.”

[Reported in Sahih Bukhari]
There’s a great deal of advice that can be given concerning how one may soften the heart, and taste the sweetness of iman, but the following tips are what I personally find to have helped me:

Avoid sins like the plague
Never delay or miss salah
Recite Qur’an daily & often
Work on attaining Khushu’ in salah
1. Avoid Sins like the Plague

This is crucial in preventing hardness of the heart. Sins blind the heart, deterring one from good deeds, and act as a catalyst for persisting in wrongdoing.

As Ibn Taymiyyah (rahimahullah) said in his Kitab Al-Iman:

“Just as the person who closes his eyes doesn’t see anything even if he isn’t blind, likewise the case of the heart in relation to the stain of sins which blind the heart so that it doesn’t see the truth. This is the case even if the heart is not blind, like the blindness of the disbeliever.”
Making a concentrated effort to disengage from sinful behavior and activity, and seeking the pleasure of Allah is vital to the well being of one’s heart.

As Ibn Al Qayyim (rahimahullah) has stated,

“The keys to the life of the heart lie in reflecting upon the Qur’an, being humble before Allah in secret, and leaving sins.”

[Haadee al-Arwaah ilaa Bilaad al-Afraah (p.45) of Ibn al-Qayyim]
The committing of sins is what takes one from having a sick heart to a dead heart. A dead heart is most dangerous, as it is devoid of any love for obedience to Allah and his beloved Messenger (sallAllahu ‘alayhi wa sallam). A dead heart submits to its desires instead of submitting to Allah.

As the Prophet (sallAllahu ‘alayhi wa sallam) warned:

“The temptations are presented to the heart, one by one. Any heart accepts them will be left with a black stain, but any heart that rejects them will be left with a mark of purity, so that hearts are of two types; a dark heart that has turned away and become like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the heavens and the earth exist. The dark heart only recognises good and denounces evil when this suits its desires and whims.”

[Sahih Muslim, Kitab Ar-riqaq 2/170 with different wording]
I know this may be easier said that done, but know that leaving all sins immediately is the first step toward purifying the heart. I advise reading the following for an excellent reminder that Allah is watching us at all times, even when we sin:

Practice Five Things
2. Never Delay or Miss Salah

Salah is beautiful; it not only allows us to take time from our day to reflect and connect with Allah subhanahu wa ta’ala, but is a means of purification for both the body and soul. To add more, studies have found that prayer (salah specifically) is found to lower blood pressure, heart rate, and calm the mind and body.

Revolve your daily routine around the salah times, and always ensure that it is done at a steady pace with khushu’. The Prophet (sallAllahu ‘alayhi wa sallam) advised us:

“When you stand to pray, pray as if it is your last prayer, don’t speak with that which you would apologize for tomorrow, and be hopeless for that which is in the hands of the people.”

[Imaam Ahmad, Authenticated by Al-Albaanee]
Please see this answer on how to attain khushu’ in salah, and enjoy this act of ibadah. And linked below is an excellent article on the effect salah has in removing sins:

The Prayer and its Effect in Removing Sins
3. Recite Qur’an Daily & Often

Recitation of the Qur’an is one of the best means to soften and instill love for Allah subhanahu wa ta’ala in one’s heart. The Qur’an mends and heals broken, hard, and sick hearts.

As Amir-ul-Mu’mineen Uthman ibn Affan (radhiAllahu ‘anhu) stated:

“If our hearts were truly pure, we would never get enough of the Words of our Lord, and I hate that one day passes with me not looking in the Mushaf.”

[Al-Bidayah wan-Nihayah (7/215)]
Reading, reciting, and reflecting upon the words of Allah increases one in humility and submission. It places love for Allah and his Messenger of Allah (sallAllahu ‘alayhi wa sallam) in the heart, and allows one to come closer to Him.

As Allah subhanahu wa ta’ala tells us:

“And they fall upon their faces weeping, and the Qur’an increases them in humble submission.”

(Surat al-Israa, 17:109)
Set some time everyday, even if it is as little as ten minutes, to recite the Qur’an, reflect upon its verses, and ponder over its meanings. For more tips, please read the following:

“How to Get my Heart Attached to the Qur’an”
4. Work on Attaining Khushu’ in Salah

This is my final piece of advice, though no less important. As mentioned above as well, try your best to attain khushu’ in salah. Concentrating in salah is essential to seeking nearness to Allah, and gaining its full benefits.

Isam ibn Yusuf, may Allāh have mercy on him, passed by Hatim al-Asamm who was talking in his gathering.

He asked, “Hatim, have you made your prayer good?”

He replied, “Yes.”

He asked, “How do you pray?”

He replied, “I stand at the command, I walk in fear, I commence with the intention, I perform the takbir bearing in mind His greatness, I recite at a measured pace, carefully and with contemplation, I bow with khushu‘, I prostrate in meekness, I sit and read the whole tashahhud, and then I perform the salam in accordance to the Sunnah. I pray with sincerity to Allāh, Mighty and Magnificent, and yet I fear that it will not be accepted of me; however I will preserve it as much as I can until I die.”

He said, “Keep talking for you have indeed excelled in your prayer.”

[Marwazi, Ta’zim al-Qadr al-Salah, no. 140]
For more on khushu’, please see:

The Five Levels of Performance in Prayer
The Prayer of the Lovers
And for additional articles/advice that may help see:

The Corruption of the Heat by Ibn Al-Qayyim
How to Rectify Your Heart by Shaykh Abu Islam ibn Saalih
In addition to all of the above, make sincere du’a to Allah to soften your heart, and always seek refuge in Him. Do not be negligent in upholding your duties to Him, and know that He is the only one who will be able to aid you.

“O son of Adam! If you mention Me to yourself, I will mention you to Myself. If you mention Me in a gathering, I will mention you in a gathering of the angels (or said in a better gathering). If you draw closer to Me by a hand span, I will draw closer to you by forearm’s length. If you draw closer to Me by a forearm’s length, I will draw closer to you by an arm’s length. And if you come to Me walking, I will come to you running).”

[Recorded in Sahih Al-Bukhari]
Recite the du’a below often, as the Prophet (sallAllahu ‘alayhi wa sallam) did:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

Yaa Muqallibal Quloob Thabbit Qalbee ‘alaa Deenik.

“Oh turner of the hearts (Allah, the Most High), keep our hearts firm on your religion.”

[Authenticated by al-Albanee in al-Jaam’i as-Sagheer 1323/7988]

Wa anta fajazakAllahu khayran, and I truly hope the advice above helps, In shaa’ Allah! May Allah subhanahu wa ta’ala allow you to taste the sweetness of the deen, and ease your affairs.

May Allah forgive me if I have stated anything incorrect. All good comes from Him alone. "

Thursday, March 8, 2012

Naming oneself "Salafiyyah" and the misconceptions.

Answers To Common Misconceptions On Naming with Salafiyyah

There are numerous doubts often spread about naming with Salafiyyah and the word “Salafi”, some of them coming from sincere people, based upon what they have experienced and other times coming from the devils amongst men, who wish to pass judgement upon the dawah of truth, see it fall, and have it replaced with their own innovatory ejaculations and hallucinations of the mind. To proceed:

1) Labelling With Salafiyyah is an Innovation

2) Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf

3) Calling Oneself a Salafi is a Blameworthy Tazkiyah of Oneself

4) Salafiyyah Causes Disunity

5) The Salafis Think Only They Are Correct

6) The Salafis Are Arrogant And Have Bad Manners

Click the ‘read more’ button to read the answers to these misconceptions




1) Labelling With Salafiyyah is an Innovation

The word “Salafiyyah” was not applied during the time of the Prophet (sallallahu alaihi wasallam) and his companions this being due to the fact that the Muslims were upon the correct Islaam and there was no need for a word such as “Salafiyyah” at that time. However, when the tribulations occurred and the sects increased and the Ummah split the Ulamaa of the Ummaah stood to distinguish those upon the truth from those upon falsehood and hence they stated “Ahl ul-Hadeeth” and “as-Salaf”.

Abu Haneefah (d. 150H) (rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation.” (Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32)

Based upon this “as-Salafiyyah” is distinguished from all the various Islamic factions due to their ascription to what guarantees for them the correct and true Islaam, which is adherence to what the Messenger (sallallaahu alaihi wasallam) and his companions were upon, as occurs in the authentic hadeeths.

In addition to that, the word “Salaf” was used by the Prophet (sallallaahu alaihi wasallam) himself. He said to Faatimah, “How excellent a Salaf I am for you.” (Muslim, no. 2450).

Imaam Muslim brings in his Muqaddimah to his Saheeh (p.16) the saying of Abdullaah ibn al-Mubaarak which he would say in front of all the people, “Abandon the hadeeths of Amr bin Thaabit, for he used to abuse the Salaf”.

Shaikh Saalih al-Fawzaan said, “And how can making ones madhhab that of the Salaf be an innovation, an astray innovation?! And how can it be an innovation when it is but the following of the madhhab of the Salaf, and following their madhhab is obligatory by the Book and the Sunnah, and truth and guidance?!” (al-Bayaan p. 156).

Hence, ascribing oneself to the Salaf, which is but Salafiyyah is not an innovation, rather it is obligatory upon every Muslim to subscribe to the manhaj and aqidah of the Salaf. It can be said, “If labelling with Salafiyyah is an innovation, then so is labelling with Ahl us-Sunnah wal-Jamaaah”. And the objective behind using the term “Ahl us-Sunnah wal-Jamaaah” is not hidden or unknown. Unfortunately, Ahl us-Sunnah wal-Jamaaah is no longer sufficient to distinguish between the people of falsehood and the people of truth. Until even the word “Salafi” does not distinguish between the true Salafi, who is actually Salafi in his aqidah and manhaj and between the hizbi (partisan) who wears the gown of Salafiyyah, claiming to be Salafi. His aqidah may be Salafi but his way of thinking is adulterated with Qutubi or Hizbi principles, ideas and modes of thought and behaviour. He will show enmity to the Salafis, mock their Mashaayikh, and yet claim to be upon their way. Yet the viewpoints they take and the positions they hold and their loyalty and disownment indicate otherwise. This is why true Salafis give great importance to learning and knowledge so that the truth is apparent to them and the ignorant pretenders cannot befool them.

2) Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf

This doubt was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, “I am Salafi”, and here is a presentation of the vital parts of it:

Shaikh al-Albaani: “When it is said to you, What is your madhhab, what is your reply?”

Questioner: ”A Muslim”.

Shaikh al-Albaani: ”This is not sufficient!”.

Questioner: ”Allaah has named us Muslims” and he recited the saying of Allaah Most High, “He is the one who has called you Muslims beforehand.” (al-Hajj 22:78)

Shaikh al-Albaani: ”This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them the Shiite Rafidi, the Khaariji, the Nusayri Alawi would say, “I am a Muslim”. Hence, this is not sufficient in these days.”

Questioner: ”In that case I say, I am a Muslim upon the Book and the Sunnah.”

Shaikh al-Albaani: ”This is not sufficient either”.

Questioner: ”Why?”

Shaikh al-Albaani: ”Do you find any of those whom we have just mentioned by way of example saying, I am a Muslim who is not upon the Book and the Sunnah?” Who is the one who says, I am not upon the Book and the Sunnah?”

At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…

Questioner: ”In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih”.

Shaikh al-Albaani: ”When a person asks you about your madhhab, is this what you will say to him?”

Questioner: ”Yes”.

Shaikh al-Albaani: ”What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, Salafi?” End of quotation.

Hence, the point is that naming with “Muslim” or “Sunni” is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf,fundamentally.

3) Calling Oneself a Salafi is a Blameworthy Tazkiyah of Oneself

And this doubt has been answered by our Mashaayikh: Allaamah, Abdul-Azeez Ibn Baz the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself Salafi or Athari? Is this is a tazkiyah (purification) of his own self? So he replied may Allaah have mercy upon him “When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, So and so is a Salafi, So and so is Athari. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory.” (Cassette: Haqq ul-Muslim 16/1/1413 Taif)

Shaikh Salih al-Fawzan was asked “Is the one who gives himself the title of as-Salafi considered to have set up a hizb?”. To which he replied, “There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf.” (Al-Ajwibah al-Mufidah p.16)

As for those who wish to discourage others from ascribing themselves to the Salaf and claim that it is a tazkiyah (self-praise) then their machinations are not hidden from us. Rather, Shaikh ul-Islaam refuted this false claim centuries ago and made it obligatory to accept the ascription of a person to the Salaf and held it to be by unanimous agreement since the aqidah and manhaj of the Salaf is nothing but the truth. But when it is the case that the manhaj of these people (the false claimants) is adulterated, then it should come as no surprise that they wish for the people to detach themselves from the Salaf since that is the only way that their falsehood can remain undetected.

4) Salafiyyah Causes Disunity

When it is the case that Salafiyyah is the understanding of the Book and the Sunnah upon the understanding of the Salaf of the Ummah and the Messenger (sallallahu alaihi wasallam) stated, “And this Ummah will split into seventy-three sects, all of them in the Hellfire but one”. They said, which one is this O Messenger of Allaah? He replied, “They are those who are upon what I and my companions are upon today” (Tirmidhee, no.2643) and when it is also the case that the splitting occurred by their abandoning the correct understanding, then Salafiyyah is but the way forward for unity and is not splitting or sectarianism. As Shaikh Salih al-Fawzaan said, “As-Salafiyyah (i.e. the Salafis) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaaah. It is not a hizb (party) from amongst the various parties, those who which are called “parties” today … Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb from amongst the contemporary groups present today.” (Cassette: “at-Tahdheer min al-Bidah” second cassette, delivered as a lecture in Hawtah Sadeer, 1416H).

Thus, Salafiyyah, is an embodiment of what the Prophet (sallallahu alaihi wasallam) left for his Ummah, whose night is like its day, pure clarity and anyone who departs from it will be destroyed, that is, he will enter into splitting, differing and fall into the sects that have been threatened with the Fire. Therefore, Salafiyyah which calls to a return to that which the Prophet (sallallaahu alaihi wasallam) and his companions were upon can never be considered to be splitting.

5) The Salafis Think Only They Are Correct

We have to make a distinction between that which is being ascribed to which is the way of the Salaf and the one who is ascribing himself to this. In absolute terms, that which is being subscribed to, that is the way of the Salaf, is nothing but the truth embodied, in both general specific terms, in issues of aqidah and manhaj, usool and furoo and no-one denies or negates this save a heretic.

As for the one who subscribes himself to the Salafi Way, then in the basis of his ascription which is to that which cannot err then he is correct in that, and what is in opposition to this, is but error and misguidance. We mean here from the point of view of the generality of aqidah and manhaj and the usool of the religion. This is because the aqidah and the manhaj and the usool of the Salaf of all the ages is the same and they are united upon all of that.

Hence, one who is a Salafi and is true in his ascription to the Salaf and who proceeds upon knowledge and action, imitating their way, then he is correct in all of that inshaaallah. And this person will either know the way of the Salaf in general terms, and he knows it to be correct, even though he may be ignorant of its particulars, yet he is still correct in considering their way and his way of following and imitating them to be the truth and whatever is in opposition to it, to be falsehood. Or he will know the way of the Salaf in both general and specific terms, in terms of aqidah and manhaj and usool and furoo and he will be correct in the majority of that which he holds onto and acts upon, and all of this is dependent upon his sincerity in learning and his zeal for acquiring knowledge and acting upon it.

As for the individual being correct in every single issue from the subsidiary matters, then if one makes that claim, then he is in error. Since it is not possible for any one to be correct in every single subsidiary issue of the religion, since firstly, it is not possible for him to have knowledge of all of that, and secondly, when the Imaams of the past did not attain that, it is hardly likely that any of the followers of the latecomers will ever reach that. Hence, in the subsidiary matters it is possible for the Salafi to be in error, yet that does not negate his being correct in his aqidah and manhaj, and in general terms to be upon that which takes him out from being within the seventy-two sects of innovation and misguidance.

However, it is often the case that the one subscribing to the way of the Salaf and making an outward display of that is in fact upon the astray methodologies, yet he proclaims orthodoxy and pleads a sound aqidah and manhaj. Though he may be of sound aqidah, he may upon an adulterated manhaj. In this situation, such a one is not correct or truthful in his ascription, since he has a manhaj other than that of the Salaf, and this is determined by looking and seeing: Does he defend Sayyid Qutb? Does he subscribe to the view and scandal of Abdur-Rahmaan Abdul-Khaaliq? Does he praise Mohammad Qutb and take him as a guide and leader. Does he defend and aggrandise Hasan al-Bannaa? Does he speak with the terms and phrases of the Innovators, “al-Ummah al-Ghaaibah” (The Absent Ummah), “Shabaab us-Sahwah” (The Youth of the Awakening), “Tawhid ul-Haakimiyyah”, “al-Muwaazanah” and other such phrases which have become the slogans of the Innovators. So we look and see, what other affiliations does he have, who does he mix with, who does he talk to, what are the books that he refers to, and in this manner we come to know of his true orientation in his manhaj, and from this we come to know whether he is an imposter, claiming the way and manhaj of the Salaf, yet upon other than it.

6) The Salafis Are Arrogant And Have Bad Manners

And this is a very subtle matter, requiring careful thought and deliberation. As for bad manners, then this is often due to the upbringing and nature of the individual, his characteristics and his personality, and it is not necessary a reflection of the base and foundation, the aqidah and manhaj of the Salaf, which is nothing but the truth. So a person may be in need of correcting his manners and calling with wisdom (that is the Sunnah) and beautiful argumentation, so that his invitation is more readily accepted. But this is not pretext for rejecting the validity and correctness of the way of the Salaf and ascribing oneself to it, since that is the only way of deliverance. So we make a difference between what sometimes occurs from some of the Salafis of bad manners, and between what is actually a knowledge-based manhaj that is derived from the Book and the Sunnah. The blame is upon the individual and not the base and foundation. The same can be said about every other Muslim, regardless of what astray methodology or heretical belief he subscribes to, amongst them are those with evil manners and bad habits. But a manhaj or aqidah is judged according to its agreement or disagreement with what the Prophet (sallallaahu alaihi wasallam) and his Companions and the Salaf were upon, fundamentally, not by the behaviour of its people. Refer also to the next doubt for more clarification.

As for arrogance, then sometimes this may occur from an individual, in which case he is censured, yet in other cases it is perceived to be arrogance, though the individual does not have any arrogance but only love for the truth, being certain in that truth but he is understood to have arrogance by his counterpart or opponent or the one that he is inviting. And it can often be the case that arrogance is actually on behalf of the one who does not accept the truth of what is being said by the one who subscribes to the Salafi aqidah and manhaj (and who is not a false pretender from amongst the biased partisans!!). Remember this, for this is often the case. As the Messenger (sallallaahu alaihi wasallam) said, “Arrogance is rejection of the truth, and looking down upon the people”. Many of those who claim the Salafis are arrogant, then refuge is from Allaah, in truth they are the arrogant ones for they do not accept the true call and the correct dawah, out of arrogance, and then they accuse the Salafis of being arrogant. So remember this, for every coin has two sides.

Consider, a Salafi may be inviting a person to the truth, in a matter in which he knows that he is correct. He is harsh and insists that he is correct and so he is accused of being arrogant, though the only reason he has exhibited this behaviour is his love for the truth and upholding the truth. Even though we may say that his action is incorrect and misplaced and his great zeal has led him to behave inappropriately, either due to lack of knowledge or due to bad manners. So it is upon him to correct all of that. Otherwise the one being invited ends up not accepting the truth on account of the way it was presented.

So we say that arrogance may sometimes be exihibited, and this returns back to the individual, not the manhaj or aqidah he subscribes to. Indeed, we can say that many of the Sufi Heretics are indeed arrogant in their claim of sure deliverance from the Fire and their requesting submissive obedience from their herd of followers thinking themselves to be above the people. And we can extend this to all of the sects and groups of innovation. Arrogance is found everywhere and is not a referent point for whether a persons manhaj and aqidah is correct or not. Rather the manhaj and aqidah itself is the referent point, and all of that is thrown against what the Salaf were upon.

We leave you with the remainder of the discussion between Imaam al-Albaani and the questioner concerning naming with “Salafiyyah”:

Questioner: [Continuing from where we left off] “Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying I am Salafi), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafi is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafis.”

Shaikh al-Albaani: “Lets accept that your words are correct. If you said I am a Muslim, will not a persons think of a Shiite Rafidee, or a Druze or an Ismaaeeli (and incline to him).”

Questioner: “It is possible, however, I will have followed the noble verse, “He has named you Muslims”.

Shaikh al-Albaani: “No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say I am a Muslim) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct. Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology that is tied to knowledge and belief. Leave aside individuals for now, we are actually talking about manhaj (methodology). This is because when we say Shiite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell). Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?”

Questioner: “Naturally.”

Shaikh al-Albaani: “However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, I am not a Muslim, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we may Allaah bless you are speaking about a word which indicates our aqidah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah. As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafi) so that you do not persist upon the word Muslim. And you know that there is no one who will understand what you really intend (by using the word Muslim alone) ever…” End Quote (Cassette “I am a Salafi”).

And inshaaallah, this explains our intent and the important differentiation that we had alluded to earlier in replying to this doubt.

7) The Salafis Lack Piety Whereas Other than Them Are Pious and Abstemious

And this too is a very old doubt which has been answered by the Salaf themselves, those of old. And we merely leave you with their words:

Ibn Abbaas (d. 68H) said: “Indeed the most detestable of things to Allaah are the innovations.” (Reported by al-Bayhaqee in as-Sunan al-Kubraa 4/316)

Ibn Umar (d. 84H) said: “Every innovation is misguidance, even if the people see it as something good.” (Reported by Abu Shaamah no. 39)

Sufyaan ath-Thawree (d. 161H) said:”Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from.” (Reported by al-Laalikaaee no. 238)

Imaam ash-Shaafiee (d. 204H) said: “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.” (Reported by al-Bayhaqee in al-Itiqaad p.158)

Al-Layth bin Sad (d. 175H) said: “If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him.” So Imaam as-Shaafiee then said: “”He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him.” (Reported by as-Suyooti in al-Amr bil Ittibaa wan-Nahee anil Ibtidaa.)

Yunus bin Ubaid said to his son, “I forbid you from fornication (zinaa), stealing and drinking wine. However that you meet Allaah with any of these sins is better to me than that you meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the Mutazilah).” (al-Ibaanah 2/466).

Saeed bin Jubair said, “That my son accompanies a sinful and cunning scoundrel who is a Sunni is more beloved to me than that he accompanies a devoteful and worshipful Innovator.” (al-Ibaanah no. 89).

Imaam Al-Barbahaaree said, “However, if you see a person whose manner and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. If you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” (Sharh us-Sunnah no. 149).

Imaam Ahmad said, “The graves of Ahl us-Sunnah from those who committed the major sins are like gardens. And the graves of Ahl ul-Bidah from amongst their abstemious pious ones are hollow and empty. The sinners of Ahl us-Sunnah are the Awliyaa (Friends) of Allaah and the abstemious pious ones of Ahl ul-Bidah are the Enemies of Allaah.” (Tabaqaat ul-Hanaabilah 1/184).

Consider well, O Sunni, what our Pious Forefathers have left for us as a legacy and as an admonition. When it is the case that Innovations in aqidah and manhaj are the cause of splitting and differing, and lead to the emergence of sects, and these sects have been threatened with Fire, and when it is also the case that Shaytaan beautifies the Innovations and makes them appealing and to be guidance and light, then the People of Innovation and Adulterated Principles are more dangerous and harmful than a sinful, villain from Ahl us-Sunnah. For you know of your crime with the latter and can repent from it and amend your ways, but when you take as your friend Adnaan Aroor the Qutubist Politician, Mohammad Qutb the Takfiri Khariji, Mohammad Suroor the Takfiri Qadee, Abdur-Rahmaan Abdul-Khaaliq the Shurocrat and Sworn Bannaawi, then you think them to be upon guidance and you think their adulterated principles and innovatory methodologies to be the truth embodied and you think that these principles and methodologies are a deliverance for the Ummah, and so you affiliate yourself with them and show loyalty and disownment for their sake and thus fall into the Fire., the while you think yourself to be a rightly guided “Salafi” (!!), yet you are nothing but a hizb (sect) from amongst the ahzaab, upon other than the Manhaj of Nubuwwah.