Month: April 2016

A Mention of Fifty-Four Companions of the Messenger (sallal-laahu-alayhi-wasalam) Who Resided in Makkah

Shaikh Muhammad Baazmool (may Allaah preserve him) quoted Ibnul Jawziy [rahimahullaah (597AH)] who mentioned those Sahaabah [radiyallaahu-anhum] who resided in Makkah:

Al Aswad Bin Khalaf
Eeyaas Bin Abd
Badeel Bin Warqaa
Bishr Bin Sufyaan
Tameem Bin Usayd
Al-Haarith Bin Hishaam
Hujayr Bin Abee I’haab
Al-Hakam Bin Abil Aas
Khaalid Bin Usayd
Khaalid Ibn Al-Aas
Khuwaylid Bin Khaalid
Khuwaylid Bin Sakhr
Samrah Ibn Al-Mu’addhin
Suhail Bin Amr
Shaybah Bin Uthmaan
Safwaan Bin Umayyah
Diraar Ibn Al-khattaab
Aamir Bin Waathila
Abdullah Bin Hub’shaa
Abdullaah Ibn Az-Zubayr
Abdullaah Ibn As-Saa’ib
Abdullaah Ibn As-Sa’diy
Abdullaah Ibn Abee Rabee’ah
Abdur-Rahmaan Bin Abziy
Abdur-Rahmaan Bin Safwaan
I’taab Bin Usayd
Ut’bah Bin Abee Lahab
Uthmaan Bin Talhah
Uthmaan Bin Aamir
Abu Quhaafah
Uqbah Ibn  Al-Haarith
Ikrimah Bin Abee Jahl
Alqamah Ibn Al-Fagh’waa
Amr Bin Ba’kak
Amr Bin Qataadah
Iyyaash Bin Abee Rabee’ah
Qais Ibn As-Saa’ib
Kuraz Bin Alqamah
Kalda bin Hanbal
Al-Mutallib Bin Mu’tab
Naafi Bin Abdil Haarith
An-Nadr Ibn Al-Haarith
Ya’laa Bin Umayyah

Others who lived in makkah but were not known by their names

Abu Jum’ah
Abu Sab’rah
Abu Abdir Rahmaan Fahree

[source: Makkah Fee Hayaatil Ilm Wal Ulamaa ‘ pages20-21]

To be continued InShaaAllaah

Descriptions of The Sittings of The Prophet with The Sahaabah

The Prophet’s (sallal-laahu-alayhi-wasallam ) sittings with the Sahaabah were sittings of remembrance of Allaah, urging towards good deeds and making one afraid of the consequences of evil deeds, either through reminders from the Qur’aan, the wisdom (i.e. the Sunnah ) Allaah has given him, fine admonition or learning what will benefit a person in religion.

[Lataa’if Al-Ma’aarif’ page 45′ by Imaam Ibn Rajab Al-Hanbali (rahimahallaah )]

What is Ikhlaas (Sincerity) – Shaykh Fawzaan

Answered by Shaykh Fawzaan.

Al Allaamah Ash Shaykh Saalih Al Fawzaan (hafidahullah) was asked:

Q: What is the meaning of Ikhlaas? And if a servant intends something else with his worship, what is the ruling [on that]?

A: Ikhlaas means to be free from Shirk. That the person’s deeds, his intention and goal are sincerely for Allaah’s Countenance (The Mighty and Majestic)-neither to associate partners with Allaah through them (i.e. his intention and deeds) nor to show off (in order to be seen) or to be heard. Neither aiming (to please) other than Allaah (The Mighty and Majestic) through them (i.e. his intention and deeds) nor seeking the dunya (i.e. worldly material), nor the praise of people, thus a deed  becomes one (carried out) sincerely for Allaah’s Countenance because Allah does not accept deeds except those that are sincerely (done) for His Countenance.

Explanation of the Muslim’s Testification of Faith – Imaam Sadi

The Messenger of Allah (sallallaahu alaihi wa sallam) said: Islaam is built upon 5;

  1. The Shahaadah (testification) that there is none that is truly deserving of worship except Allah, and that Muhammad is the Messenger of Allah
  2. The establishment of the (five compulsory) Prayers
  3. Paying of Zakah (Obligatory charity paid annually if minimum level of wealth has been reached and maintained for a full Islamic year)
  4. Performance of Hajj (Obligatory major pilgirmage (performed once) to the Kabah in Makkah, for those who have the ability)
  5. Fasting the month of Ramadhaan

So the Shahaadah: Laa ilaaha illa Allah:

Is the knowledge, belief and adherence of the slave that there is nothing (or no-one) deserving of divinity or worship except Allah Alone, having no partner.

Therefore that which is obligated upon the slave:

Is to purify and sincerely (direct) all (affairs) of the religion to Allah [The Most High], and that the slave’s acts of worship – the apparent and the hidden – are all for (carried out for the sake of) Allah alone, and that he does not associate any partners with Him in any of the affairs of the religion.

This is the foundation of the religion of all of the messengers and their followers as Allah the Most High has said:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

And We did not send any Messenger before you [O Muhammad (sallal-laahu-alayhi-wasallam)] but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” [Al-Anbiyaa (25)]

And The Shahaadah that Muhammad is the Messenger of Allah:

That the Slave believes (and holds as creed) that Allah sent Muhammad to all of the humans and jinn, a bringer of glad tidings and a warner, calling them to single out Allah [in worship (Tawheed)] and to obey Him, by affirming the news/information (Allaah has made known to them),  obeying His commands and staying far away from His prohibitions. And that (the person) believes that there is no happiness and no salvation in the worldly life or hereafter, except by way of eemaan (belief) in Allaah and by obeying [the Messenger (sallallaahu alaihi wa sallam)]. And (know) that it is obligatory to put love of him before love of yourself and your children and all of the people.

And (to believe) that Allah aided him with miracles, as an indication of (the truthfulness) of his message and the complete knowledge Allaah gave him and (his) high moral character, and that his religion is comprised of guidance, mercy and truth; worldly and religious benefits.

And the greatest sign is this Great Quraan, due to the truth it contains, the information about (various affairs of the worldly life and the afterlife), commands and prohibitions.

And Allah knows best.

Manhaj As Saalikeen wa Tawdeeh al Fiqh fid deen (pages 5-6). slightly paraphased. Publisher: Daar Ibn Jawziyyah


When is Abandoning Innovation a Sunnah? Ibn Uthaymeen

Al Allaamah Al Faqeeh Muhammad ibn Saalih Al Uthaymeen (rahimahullah) was asked:

Question: It is said that indeed a bidah is not initiated except that a Sunnah similar to it is abandoned, as one of the salaf stated(1); so what is the abandoned Sunnah as a result of innovating the bidah of mawlid?

Answer: The abandoned Sunnah (in this instance is in relation to) abandoning this bidah because indeed the Sunnah can be by way of [ترك -(abandoning) and by way of فعل (action)]. If the Messenger ( sallal-laahu-alayhi-wasallam ) left something (i.e. an act of worship) despite the fact that there was a means for action, but he did not do it, then leaving it is Sunnah. So here we say: You (people) initiated a bidah and abandoned a sunnah, and Sunnah here is to abandon this bidah.


لقاء الباب المفتوح 210

(1) Know that the people never introduce an innovation until they abandon its like from the Sunnah.

Sharhus Sunnah of Imaam Al Barbahaaree (point 6)

[3] Husbands & Wives: Revealing Bedroom Secrets

عن أسماء بنت يزيد أنها كانت عند رسول الله صلى الله عليه وسلم والرجال والنساء قعود فقال

لعل رجلا يقول ما يفعل بأهله ولعل امرأة تخبر بما فعلت مع زوجها ؟

فأرم القوم ” أي سكتوا ” فقلت

إي والله يا رسول الله إنهن ليفعلن وإنهم ليفعلون


فلا تفعلوا فإنما ذلك مثل الشيطان لقي شيطانة في طريق فغشيها والناس ينظرون

Asmaa Bint Yazeed (radiyallaahu-anhaa) reported that she was with the Messenger of Allaah (sallal-laahu-alayhi-wasallam), whilst men and women were sitting; so he [the Messenger (sallal-laahu-alayhi-wsallam)] said: ‘’Would a man say what he did with his wife (i.e. sexual relations) and would a woman inform (others) what she did with her husband?” The people remained silent (i.e. they did not respond to the Messenger); So I (Asmaa) said: “Yes, by Allaah! O Messenger of Allaah they (i.e. women) do that and they (i.e. men) do that.” He (sallal-laahu-alayhi-wasallam) said: “Do not do so; for indeed it is like a male devil meets a female devil in the road and have sex with her whilst the people are looking.” [Shaikh Albaani stated in Aadaab Az-Zafaaf page 144 footnote number 1 that this hadeeth was reported by Abu Dawood, 1/339 and it is Saheeh or the least Hasan]

Foolish Hizbis Refer To Some Deviated Young Caller As ‘Shaikh’

Shaikh Firkoos (may Allaah preserve him) was asked about applying the term Shaikh’ to everyone who enters into the field of teaching, dawah etc

The Shaikh stated that a ‘Shaikh’ is everyone who has exceeded the age of 50 –above middle age and under old age….. As for a Shaikh in the affairs of knowledge, it is applied to everyone who is advanced in age and has gained a lot of experience in various sciences and is well acquainted with it. He is able to refute Shubuhaat and establish evidences, which manifests in his ability in affairs of knowledge, and the guidance and cultivation he gives the people. He is far removed from following desires and desiring what the people possess. So it is not allowed for a beginner student to be given this title in affairs of knowledge even if he has acquired some of the sciences or is a graduate from a university, or has memorized some of Sunan of the Prophet, or has certificates, recommendations etc listen to speech here:

[End of Paraphrased Excerpt]

So where are those foolish Hizbis who refer to some deviated youngster as ‘Shaikh’ when it is the case that neither has that deviant reached the age of 50 nor has any scholar referred to him as such. As for their deviated elders, then they are merely Shuyookh in age and not in knowledge because they are people of deviation and desires. We ask Allaah to protect us from carelessness and foolishness. Aameen