Archive for November, 2010

The Dangers Of Women In The Field Of Business, Ibn Katheer

Posted in Adab (Manners), Brothers Base, Inspirational Stories, Killing The Fitna, Miscellaneous, Sisters Base, Words Of Wisdom with tags , , , , , , , , , , , , , , , , , , , on November 30, 2010 by TheAuthenticBase

In his tafseer of soorah 11, verse 114, the aayah of which reads:

And perform the Salat at the two ends of the day and in some hours of the night [i.e. the five compulsory prayers]. Verily, the good deeds remove the evil deeds (i.e. small sins).”

Ibn Katheer mentiones a very interesting story:

Imam Ahmad recorded that Ibn ‘Abbas said that a man came to ‘Umar and said that a woman came to do business with him.

During the course of their business, he took her into his place and did everything with her except the actual act of sexual intercourse.

‘Umar said, “Woe unto you! She probably was a woman whose husband is away (fighting) in the path of Allah.’

The man said, “Of course she was.

‘Umar then said, “Go to Abu Bakr and ask him about this.

The man went to Abu Bakr and asked him about the matter. Abu Bakr said, “She probably was a woman whose husband is away (fighting) in the path of Allah,” just as ‘Umar had said.

Then he went to the Prophet and told him the same story. The Prophet said;

She probably was a woman whose husband is away (fighting) in the path of Allah.

Then a verse of Qur’an was revealed,

And perform the Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds.” [11:114]

The man then said, “O Messenger of Allah! Is this verse only for me, or does it apply to all of the people in general?

‘Umar then struck the man on his chest with his hand and said, “No, rather it is for all of the people in general.

Then the Messenger of Allah said,

‘Umar has spoken the truth.

[End Quote]

This incident is recorded in Tafseer Ibn Katheer, under the explanatiopn of the verse 11:114 and is found in Ahmad, and another similar version in Bukhaaree.

An interesting point to be noted is that the man and woman who done everything together “except the actual act of sexual intercourse”, were both Companions of the Prophet (saw)!

If such was the case for the most noble and fearful of all generations, what about those possessing less taqwa’? It is sad to say that women are increasing and increasing in the field of business, looking outside of the house, ignoring the dangers, and ignoring the fitna awaiting.

True was the one (i.e, the Prophet (saw)) who said:

The women is object of concealment, when she leaves the house, Shaytaan (the Devil) beautifies her.” [Tirmidhi, and it is Saheeh]

Related articles:

Victims of Freemixing

Who Are The Ashariyyah, By Shaykh Dimashqiah

Posted in 'Aqeedah, Miscellaneous, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , on November 30, 2010 by TheAuthenticBase

Who Are The Ashariyyah, Part 1:

Who Are The Ashariyyah, Part 2:

Where are the Mu’tazilah & Ashariyyah:

Difference between the Mu’tazilah and Ashaaira:

Doing Salāt While One’s Head Is Uncovered, By Shaykh Mashhoor Hasan Aal-Salmaan

Posted in Ibaadah - Salaah, Miscellaneous with tags , , , , , , , , , , on November 29, 2010 by TheAuthenticBase

A man may do his Salaat with his head is uncovered unlike women; their heads are part of their private parts that should be totally covered.

However, a male muslim should preferably be in his most beautiful and neatest shape when he does his Salaat, so he should preferably wear a turban or any kind of head cover.

Uncovering the head in Salaat for no legal reason is one of the detested act especially in obligatory and congregational Saaat.(1)

Al-Albaanee said:

I think, doing Salaat while the head is uncovered is a detested act for a muslim should be in his most beautiful Islamic appearance when doing Salaat. The prophet (saw) said: ‘Allah (swt) is more worthy that one beautifies oneself for’.(2)

As-Salaf used to consider it a detested act to uncover one’s head, walk in the street and get into the mosque in such a state. This bad habit has actually got into our Islamic countries through colonization and muslims regretfully adopted it blindly and hence loosing most of their Islamic characteristics. This [hadeeth](3) should not be taken as a pretext to abandon this Islamic tradition especially when doing Salaat.

As for some Egyptian muslim brethren who claim that one is permitted to uncover his head [in Salaat] like he does in Hajj, this is indeed a false analogy. Uncovering the head in Hajj is one of its rites that no other act of worship shares. Had this kind of analogy been correct, then uncovering one’s head in Salaat would have been obligatory since it is so in Hajj. Those who claim the first part of this conditional clause should stick to its second part otherwise it should be totally abandoned and they had better do so’.(4)

It was not proved that he (saw) did his Salaat while uncovering his head. If he (saw) had done so, it would have been related by the Sahaaba. Whoever claims that the prophet (saw) did so must present the proof, for truth must always be followed.(5)

It is worth saying here that the one who does his Salaat while uncovering his head, his Salaat is correct although he has done a detested act as Al-Baghawee and many other ‘Ulamah stated.(6)

Consequently, those who refrain from doing Salaat behind an Imaam who uncovers his head, their act is improper although the Imām should be in his most beautiful shape in his Salaat, fullfilling what he could of the prophet’s (saw) Sunnah. May Allaah (swt) guide us to the Right Path.

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Tucking Up Clothes In Salaah, By Shaykh Mashhoor Hasan Aal-Salmaan

Posted in Ibaadah - Salaah with tags , , , , , , , , , , , on November 29, 2010 by TheAuthenticBase

Some muslims tuck up their clothes before they begin their Salaat which is something forbidden.

Ibn’Abbaas related, ‘the prophet (saw) said: ‘I was ordered to prostrate on seven bones, was forbidden to tuck up my clothes and to collect my hair in Salaat’.(1)

Ibn Khuzaimah dedicated a chapter of his book “The Saheeh” for this issue and titled it with “Tucking up clothes in Salaat”.(2)

An-Nawawee said: ‘The ‘Ulamah agreed that it is a forbidden act to tuck up clothes, roll up sleeves or the like in Salaat’.(3)

Imaam Maalik said -concerning rolling up sleeves, then performing Salaat in such a state: ‘If one did this act while working then started his Salaat in such a state, it is all right but if he did it intentionally for doing Salaat or during it then there is no good in it’.(4)

In my opinion, the prohibition mentioned in the hadeeth is a general one whether one tucks up his clothes or collects his hair before or during doing Salaat.

An-Nawawee said: ‘Tucking up clothes or collecting hair is something detested. If one does Salaat in such a state, he has done something bad but his Salaat is correct and valid. Aboo Ja’far, Muhammad Ibn Jareer At-Tabaree held this opinion and related the ‘Ulamah’s unanimous agreement on it. Ibn Al-Munthir related from Al-Hasan Al-Basri that if one does such an act and then performed Salaat, he should repeat it’.(5)

Then he continued saying: ‘Al-Jumhoor’s opinion is that this prohibition is a general one whether it is done intentionally for Salaat or before it’. Ad-Daawoody, however, said: ‘The prohibition is addressed to those who do this act intentionally for Salaat. The sounder opinion is the first one, which was held by the Sahāba and others’.(6)

Footnotes:

(1) Narrated by Muslim in the Book of Salāt, chapter: The organs of prostration and the
prohibition of tucking up clothes and gathering hair in Salāt, (vol. 1 / p. 354) (no. 490), An-Nasā’ī in the book of Salāt, chapter: The prohibition of tucking up hair in prostration, (vol. 2 / p. 215), Ibn Mājah in the book of doing Salāt, chapter: Tucking up clothes and gathering hair in Salāt, (vol. 1 / p. 331) (no. 1040), Ibn Khuzaimah in the Book of Salāt, chapter: The prohibition of tucking up clothes in Salāt (vol.1 / p. 383) (no. 782). I mentioned the first part of the hadīth’s narrations when editing “Man Wāfaqat Kunyatuhu Kunyata Zawjihi Mina As-Sahābah” by Ibn Hayawayh.

(2) “Sahīh Ibn khuzaimah” (vol. 1 / p. 383).

(3) “Sharh Sahīh Muslim” (vol. 4 / p. 209).

(4) “Al-Mudawwanah Al-Kubrā” (vol. 1 / p. 96).

(5) Sharh Sahīh Muslim (vol. 4 / p. 209).

(6) The previous reference.

[Taken from “The Clarified Ruling Of Mistakes Done In Salaah”, By Shaykh Mashhoor Hasan Aal-Salmaan, Pp. 39-40]

What Makes A Soorah Makkee/Madanee | 3 Opinions Discussed

Posted in Miscellaneous, Qur'an with tags , , , , , , , , , , , , , , , , , on November 29, 2010 by TheAuthenticBase

The Definition of Makkee and Madanee

There are three methodologies by which the makkee and madanee revelations are defined.

The First Opinion: The Time Of Its Revelation

The first definition relies upon the time of revelation, taking the Prophet’s (saw) hijrah as the division factor. According to this definition, if a verse was revealed before the hijrah, it is considered makkee, and if revealed after the hijrah, it is considered madanee.

This definition ignores the actual place of revelation. Therefore, those verses revealed at the Farewell Pilgrimage (8 A.H.), or the Conquest of Makkah (10 A.H.), would be considered madanee by this definition, even though the actual place of revelation was Makkah.

The criterion according to this definition, once again, is the time of revelation, not place. This is the strongest of the three definitions, since it is the most beneficial, and is therefore the one primarily utilised by the scholars of Islaam.

The Second OpinionThe Place Of Its Revelation

The second definition relies upon the place where the verse was revealed. If a verse was revealed in Madeenah, it is madanee, and if it was revealed in Makkah, it is makkee.

Therefore, the verses revealed at Makkah during the Farewell Pilgrimage would be considered makkee, even though they were revealed alter the hijrah.

The criterion here is not the time of revelation, as in the first definition, but place.

A flaw with this definition is that those verses revealed neither in Makkah nor Madeenah (for example, the verses revealed at Tabook) would not be classified as either makkee or madanee, as this definition cannot take such verses into its classification scheme.

The Third Opinion: Who Is Being Addressed

The third definition depends upon the addressees of the verse. If the verse is meant tor the Quraysh and the polytheists of Makkah, it is considered makkee, and if the verse is addressing the Muslims or hypocrites in Madeenah, it will be considered madanee.

One of the flaws in this definition is that there are many verses in the Qur’aan where the addressees are not specifically Makkan or Madeenan.

Sometimes, the Qur’aan addresses a specific portion of mankind, such as the People of the Book, and at other times, it addresses all of the creation.

In Conclusion:

It is also possible to combine these three definitions when dealing with a verse or soorah and to say, for example, that the verse is madanee with regards to time and place, yet makkee with regards to whom it is addressing. An example of this is Soorah ar-Ra’ad. which was revealed after the hijrah in Madeenah, but addresses the polytheists of Makkah.

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An Introduction To The Sciences Of The Qur’aan, By Yaasir Qaadhi

Posted in Books (pdf's, html's & doc's), Qur'an with tags , , , , , , , , , , , , , , , , , , , , , , , on November 29, 2010 by TheAuthenticBase

Click here to download the book. Maa shaa Allaah an excellent book. Topics include:

1) An Iintroduction To ‘Uloomal-Qur’aan

2) The Qur’aan

3) Inspiration – Al-Wahy

4) Gradual Revelation

5) The First And The Last Revelations

6) The Makkee And The Madanee Verses

7) The Causes Of Revelation – Asbaab An-Nuzool

8) The Compilation Of The Qur’aan

9) The Beginning Of The Soorahs

10) The Ahruf Of The Qur’aan

11) The Qira’aat Of The Qur’aan

12) The Clear And Unclear Verses- Al-Muhkam Wa Al-Mutashaabih

13) Abrogation In The Qur’aan- An-Naasikh Wa Al-Mansookh

14) The Miraculous Nature Of The Qur’aan – I’jaazal-Qur’aan

15) The Interpretation Of The Qur’aan – Tafseer

16) The Translation Of The Qur’aan

17) The Qur’aan And Orientalists

Imaam Ash-Shaafi’ee’s Strict Adherence To Hadeeth

Posted in Methodology Of The Salaf, Miscellaneous with tags , , , , , , , , on November 27, 2010 by TheAuthenticBase

Imaam Ash-Shaafi’ee’s strict adherence to the hadeeth reached the point that he used to advise his companions to stick to it.

He used to say:

“Stick to the people of hadeeth, since they are the most correct from amongst the people.”

And he said:

“If I see a man from amongst the people of hadeeth, then it is as if I have sen a man from the Companions of the Prophet (saw). May Allaah reward them with good, they preserved the foundations for us, so they have an excellence over us.” (1)

Then he recited the following lines of poetry:

All forms of knowledge besides the Qur’aan are a preoccupation;
Except for hadeeth and knowing the fish of the Religion;
Knowledge is that which contains, ‘He said…’ or ‘He informed us…’
Anything other than that is from the whisperings of the Devil.” (2)

Footnotes:

(1) Refer to Al-Bidaayah Wan Nihaayah, 10/254 of Ibn Katheer and Siyar A’laamin Nubulaa’, 10/60 of Adh-Dhahabee.

(2) Al-Bidaayah Wan Nihaayah, 10/256 of Ibn Katheer and Deewaanush Shaafi’ee, p.88

[Creed 107]

The Reality Of Ta’weel

Posted in 'Aqeedah with tags , , , , , , , on November 25, 2010 by TheAuthenticBase

Imaam Ahmad said:

“And Jahm Ibn Safwaan falsely alleged that whosoever described Allaah with something that He described Himself with in His Book, or something that is narrated from His Messenger; that he was a disbeliever, and that he was from the Mushabbihah.”

[Ar-Radd ‘Alal Jahmiyyah, p. 104]

It is interesting to note that the reason why they explain away (do ta’weel of) the Names & Attributes of Allaah is because in their poluted minds they cannot but think that when Allaas says He has a Hand, that this is resembling Allaah to the creation.

A simple way to refute this is saying that not everything that shares the same name is exactly the same. For example my leg and the leg of a table. Both are described as leg, yet my leg is warm, unlike the leg of a table. My leg is soft, unlike the leg of a table. My leg is made up of many components (bone, skin, hair, blood, etc.), unlike the leg of a table, which is only made up of one component (metal). Likewise, the list can go on and on.

So just because two things share the same name, does not mean they are like one another. Two things can share the same name yet be totally unlike one another!

Also as another example:

My hand and the hand of a clock. Both are named as hand, yet differ and are unlike one another in more than a million and one ways.

So when Allaah says that He has a Hand, why do the Jahmiyyah (as well as the Ash’arees etc.) think it means that this is resembling Allaah to the creation?! Because of this poluted concept and deviated thinking, they resort to ta’weel (changing the meanings) and ta’weel (denying the Attributes) claiming that they are freeing Allaah of all resemblances between Him and the Creation!

So, according to them, the apparent meaning (and aayahs) of the Qur’aan are blasphemous (kufr) (since these verses describe Allaah as the creation!).

So, just because Allaah says He has a Hand, it does not mean this verse’s apparant meaning is comparing Allaah to the creation, for His Hand is unlike the hand of a human.

Because of this,

Nu’aym Ibn Hammaad (d. 228) said:

“Whoever makes tashbeeh (resemblance) of Allaah to his creation has committed kufr (disbelief). And whoever denies what Allaah has described himself with has also committed kufr. Indeed, all that Allaah has described himself with, or what His Messenger has described Him with – then there is notashbeeh in it at all.”

[Fundamentals, Pp. 114-115]

May Allaah keep us al on the straight path, ameen.

Who Are The Ash’arees?

Posted in 'Aqeedah, Brothers Base, Miscellaneous, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , , , , on November 25, 2010 by TheAuthenticBase

Assalaamu ‘alaykum,

Recently I have been uploading many article (and more to come soon in shaa Allaah) which speak about the ‘aqeedah of alhu sunnah wal jamaa’ah. Majority (if not all) of these posts are a refutation of the Ash’arees.

So who are the Ash’arees?

The Ash’arees are the followers of Abul Hasan Al-Ash’aree (d.324). Abul Hasan Al-Ash’aree was a student of [forgot his name] who was a student of Jahm Ibn Safwaan, who was a student of Ja’d Ibn Dirham, (who was executed because of his deviant beliefs), who took his doctrine from Bayan ibn Sam’an, who took his doctrine from Talut, who was the nephew and son-in-law of Labid ibn A’sam (the Jew), who once cast a spell on the Prophet (saw). (1)

So the Asharees have their roots from Jewish beliefs, as the Jews were the first ones to proclaim such beliefs (that Allaah does not have such “human-like” (as they claim!) attributes).

Ibn Hajar in the introduction of “Fath al-Bari” defined the sect of the Jahmiyyahs (who are very similar to the Ash’arees) as:

“Those who deny Allah’s attributes which the Book and the Sunna affirm, and who say that the Qur’an is created.”

The Jahmiyyahs deny all of Allaah’s Attributes, whereas the Ash’arees deny all except 7, and they make ta’weel (figurative interpretations) in the Attributes of Allaah. For example, the change the meanings of the Attributes from their apparent meanings (i.e, to say Allaah’s Hand means Allaah’s power).

The seven attributes they (the Ash’arees) affirm for Allaah are; Living, Knowing, Speech, Will, Hearing, Seeing and Ability (Power).

Both, the Jahmiyyah and the Ash’arees perform Ta’weel (an interpretation not in accordance with the way of the Salaf) with the attributes they deny. Examples of such ta’weel is saying Allaah’s Hand means power, Allaah’s Face means reward, or Allaah’s Eyes to mean knowledge, or His Pleasure to mean His rewards etc. (Please read this post for a nice quote from Imaam Aboo Haneefah)

Such ta’weel (interpretation) is nothing short of ta’teel (denial)! (2)

Other Deviations Of The Ash’arees:

Other deviations of the Ash’arees are:

– to claim that Allaah will not be seen in the hereafter,

– that one cannot point up when being asked where Allaah is,

– that the speech of Allaah is without sound and is an internal speech,

– amongst others which I cannot recall now…

Where Are The Ash’arees Found In The Ummah?

The Ash’arees are found amongst more muslims than one thinks. The Hanafees, Maalikees, And Shaafi’ees are mostly devided into being Ash’arees and Maatureedees in their ‘aqeedah. The same of true for the “scholars” of Al-Azhar (in Egypt), the deobandees, Brelwees, Soofees.

The Ash’arees are under the umbrella of the people of theological rhetoric (Ahlul Kalaam). The works of the Greek Philosophy over time was translated into Arabic as was the philosophical works from Indian and Persian philosophers. This, in turn, effected the Ummah, and caused much deviation to occur. Please refer to my comments on this post to see how Ahlul Kalaam use thir “logic” to deny the Attributes of Allaah.

A quick note on the Maatureedees:

The Maatureedees are the followers of Abu Mansoor Al-Maatureedee (d. 333). He had very similar beliefs with Abul Hasan Al-Ash’aree. Abul Hasan Al-Ash’aree however, rejected what he was upon (of doing ta’weel of Allaah Attributes) and returned back to the way of Ahlu Sunnah (i.e., affirming all Allaah Names and Attributes which Allaah has described Himself with) prior to his death. His books Ibaanah and another book whose name I forgot, bare witness to this.

So those who claim to be Ash’arees (and boast in this!) are in fact Maatureedees and Kullaabees (followers of Ibn Kullaab). Who was Ibn Kullaab? I’ll let you know next time in a more detailed discussion on this topic of “who’s who”?

That’s it for now. In shaa Allaah I hope this quick summary of the Ash’arees is of benefit as helps you to better understand the concept and reason for these articles on ‘aqeedah.

Footnotes:

(1) Ibn katheer said: “Ibn ‘Asakir and others traced the genealogy of Jahm’s doctrine thus: Jahm ibn Safwan < Ja’d ibn Dirham < Bayan ibn Sam`an < Talut – the nephew and son-in-law of Labid ibn A’sam, who once cast a spell on the Prophet (saw)” [Ibn Kathir, “al-Bidaya wa al-Nihaya” (9:382, 10:21)]

(2) Imaam Aboo Haneefah is reported to have said, as occurs in [Al-Fiqhul Akbar, p. 302] “…it is not to be said that His Hand is His Power or His Bounty, because this is a nullification of the Attribute.

The Speech Of Allaah, Part 7 | The Story Of Moosaa (a.s)

Posted in 'Aqeedah, Inspirational Stories, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , , , , , , , , , , , , , on November 25, 2010 by TheAuthenticBase

The Story of Moosaa

Likewise, when the Children of Israa’eel took the calf that they had built as an object of worship, they were reprimanded in the Qur’aan. Allaah says,

Did they (those who worshipped the calf) not realise thai it (the calf) could not respond to them with a (single) word, nor did it have any power to harm or benefit them?” [20:89]

In another verse, Allaah says.

And the people of Moosaa made in his absence, out of their ornaments, the image of a calf that made a sound (like the mooing of a cow). Did they not realise that it could not speak to them, nor guide them to the (straight) path?” [7:148]

In these two verses, Allaah reprimanded the Children ol Israa’eel for worshipping the calf, since the calf was not a perfect object, unci one of the clearest indications that it was not worthy of worship was that it could not speak! Even though the calf made noises, it was not capable of intelligent speech.

Conclusion:

Therefore, these two stories show that muteness and incoherent speech are attributes that do not befit the Creator, and thus the people of Ibraaheem and Moosaa were rebuked lor taking gods that were mute.

Yet, the Ash’arees, thinking that they were removing all negative attributes from Allaah, in reality equated the Creator with the attributes of these idols, and thus fell into the same error as the people of Moosaa and Ibraaheem did with regards to the attribute of speech!

This is why Haaroon ibn Ma’roof (d. 231 A.H.), one of the scholars of the salaf, said,

“Whoever presumes that Allaah does not speak, then in reality he is worshipping idols.” (1)

Footnotes:

(1) Reported by ‘Abdullaah ibn Ahmad, # 209

[Taken from: “An Introduction To The Sciences Of The Qur’aan” By Yaasir Qaadhee, Pp. 46-47]

The Speech Of Allaah, Part 6 | The Story Of Ibraaheem (a.s)

Posted in 'Aqeedah, Inspirational Stories, Various Other Misguided Sects/Groups Exposed with tags , , , , , , , , , , , , , , , , , , on November 25, 2010 by TheAuthenticBase

The story of Ibraaheem:

The story of Ibraaheem and the idols is well known to all: Ibraaheem destroyed all of the idols of his people except the largest one. When his people discovered this, they questioned him as to whether he was the culprit. Ibraaheem answered, as is mention din the Qur’aan:

“Rather, this one, the biggest of them (idols) did it! (Why don’t you) ask them, if they can speak!” So they turned to themselves and said: “Verily, you are the wrong-doers (since you left the idols unguarded).” Then they turned to themselves (again) and (responded): “Indeed you know very well (O Ibraaheem) that these (idols) cannot speak.” (Ibraaheem) replied: “Do you then worship besides Allah, things that can neither profit you, nor harm you? Fie upon you, and upon that which you worship besides Allah! Have you then no sense?” ” [21:63-67]

In these verses, Ibraaheem showed his people that their idols were not worthy of worship, primarily because they could not speak!

After they themselves acknowledged this, Ibraaheem rebuked them and asked them, “Have you no sense?!” meaning, “How can an object that cannot even speak be worthy of worship?” Notice that Ibraaheem was referring to a speech that could be heard, for Ibraaheem’s people did not answer Ibraaheem with the belief of the Ash’ariyyah, “Our god speaks, but a speech that is not heard – an in ternal speech of the mind!” for they understood what Ibraaheem meant!

This is why they turned to themselves, and realised the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak!

[Taken from: “An Introduction To The Sciences Of The Qur’aan” By Yaasir Qaadhee, Pp. 45-46]