Page 2 Miscellaneous Articles

Female Mufti

Fatimah al-Samarqandiyyah Rahimahal-lah was the daughter of Sheikh Ala-uddin Muhammad Ibn Ahmad Ibn Abi Ahmad al-Samarqandi Rahimahul-lah, the author of Tuhfat al-Fuqaha. A commentary on this book, entitled Bada’i us-Sanaa’i, was written by Imam Abu Bakr Ibn Masoud Al-Kaasaani Rahimahul-lah, a student of Sheikh Ala’uddin. This commentary is one of the masterpieces of Hanafi Fiqh. When Imam Kaasaani presented this book before his mentor, he was so pleased with it and accepted it as a mahr for his daughter’s marriage to him. Fatimah had received proposals from the kings of the time but these had been rejected by her father. Contemporary scholars would say: “He wrote a commentary on his Tuhfah and married his daughter!

To understand the scholarly greatness of this woman we first need to understand the luminosity of her husband. Imam Kaasaani was one of the great scholars of his time. He was known by the title ‘Malikul Ulama’ – the Ruler of the Scholars. His status can be gauged from his magnum opus, Bada’i us-Sanaa’i, in ten volumes. According to a number of Ulama, including Alaamah Aabideen Shaami Rahimahul-lah and others, this book is without a parallel in its field. He was extremely knowledgeable in the usool and furoo’, the principles and derivatives of jurisprudence. After completing his studies in Bukhara he traveled to Byzantium. From there he took up a position of teaching Hadeeth and Fiqh at Aleppo on the insistence of Noor ud-Deen Mahmood Ibn Zangi. Imam Kaasaani became renowned as a great scholar and author who was not afraid to speak out against the Mu’tazilah and the Innovators in his lectures. He was a dedicated teacher who took special care in teaching. Amazingly historical sources mention: “When he was in doubt he would consult his wife. She would advise him regarding the correct opinion and he would then accept her opinion.”

Fatimah was a great scholar of hadeeth and Fiqh. She had memorized her father’s compilation, Tuhfat al-Fuqaha. She was so proficient that when fatawaa were passed from this household, they would bear her signature, together with the signature of her father and her husband.

Lessons

1. Such women are the true role models for Muslim women to emulate. Their biographies have far more to offer than the film actresses, pop-stars and fashion models who have unfortunately been made into icons on the grounds of superficial beauty.

2. An intelligent father sees to the religious upbringing of his daughter and marries her to the pious not necessarily the wealthy and influential.

References

1. Raddul Mukhtaar

2. Taaj at-Taarijim fi Tabaqaatil Hanafiyyah

3. Iqd ul-Jumaan fi Taareekh Ahl al-Zamaan

4. Bughyatut talab Fi Taareekh Halb

Zainab Radhiyal-laahu Anha The Daughter of the Prophet sal-lal-laahu a’laihi was-sal-lam

Zainab Radhiyal-laahu Anha The Daughter of the Prophet sal-lal-laahu a’laihi was-sal-lam. Zainab Radhiyal-laahu Anha was the daughter of the Prophet Sal-lal-laahu a’laihi was-salaam alaihi Wasallam from his first wife, Khadijah Radhiyal-lahu Anha. Zainab Radhiyal-lahu anha was married to Abul Aas Ibn Rab’i. Abul Aas was a wealthy trader and businessman of Makkah and Khadijah Radhiyal-lahu anha was his maternal aunt. Zainab and Abul Aas had been married before the dawn of prophet hood. Zainab had then accepted Islam but Abul Aas remained a disbeliever. In the battle of Badr, Abu Aas fought on the side of the Quraish. He was taken captive by the Muslims and brought to Madinah. As it was decided that the captives would be released on payment of a ransom, Zainab Radhiyal-lahu anha sent some wealth as ransom which included a necklace given to her by her mother, Khadijah Radhiyal-lahu Anha. When the Prophet Sal-lal-laahu a’laihi was-salaam Alaihi Wasallam saw the necklace, compassion overtook him and he asked the Sahabah if they were willing to return the necklace to Zainab Radhiyal-laahu anha and return Abul Aas without payment of a ransom. They agreed. The Prophet Sal-lal-laahu a’laihi was-salaam Alaihi Wasallam instructed Abul Aas to allow Zainab Radhiyal-laahu anha to come to him in Madinah in return for his freedom. He agreed.

When he reached Makkah, Abul Aas allowed Zainab Radhiyal-laahu a’naha to leave Makkah. As Zainab Radhiyal-laahu a’naha set out for Madinah she was stopped by the Quraish. A spear was thrown at her by Habbaar Ibn Aswad and she fell from her conveyance causing her to bleed severely. She was pregnant at the time and this led to a miscarriage. She never recovered from her wound and finally passed away during the 8th year of Hijrah in Madinah. The Prophet Sal-lal-laahu a’laihi was-salaam alaihi Wasallam entered her grave in great sadness and sorrow. When he emerged he appeared pleased. He explained: “I remembered Zainab and her weakness and I asked Allah to make it easy for her in the grave. My request was granted.”

Habbaar Ibn Aswad came to The Prophet Sal-lal-laahu a’laihi was-salaam Alaihi Wasallam during the conquest of Makkah. He was from amongst those who the Muslim army had been commanded to kill. As he entered the gathering of The Prophet Sal-lal-laahu a’laihi was-salaam a Sahabi wanted to attack him but The Prophet Sal-lal-laahu a’laihi was-salaam Alaihi Wasallam commanded the Sahabi not to do so. Habbaar then addressed The Prophet Sal-lal-laahu a’laihi was-salaam: “Peace be upon you, O Prophet of Allah. I bear witness that there is no deity worthy of worship but Allah and I bear witness that The Prophet Sal-lal-laahu a’laihi was-salaam Alaihi Wasallam is the prophet of Allah. I had fled from you, intending to join up with another tribe but I remembered your kindness to family and your forgiveness to those who were ignorant of you. O Prophet of Allah, we were a nation steeped in disbelief, but Allah guided us and saved us from destruction through you. Please pardon my ignorance and the harm I have inflicted upon you. I confess my evil action and I admit to my sin.”

The Prophet Sal-lal-laahu a’laihi was-salaam replied: “I have forgiven you. Allah has surely been kind to you by guiding you to Islam.”

Lessons

Numerous incidents of this nature show that The Prophet Sal-lal-laahu a’laihi was-salaam was very forgiving and merciful. He overlooked the harm people had done to him despite the magnitude. To forgive an enemy who has harmed one physically and emotionally is no easy task. Ask yourself: Would you be prepared to forgive the murderer of your daughter the moment he shows remorse? This is what The Prophet Sal-lal-laahu a’laihi was-salaam did. Without doubt, as the Quran mentions, The Prophet Sal-lal-laahu a’laihi was-salaam was Rahmatul lil Aalameen – ‘a mercy to all creation’.

Sheikh Saalih Al-Fawzan

Sheikh Salih al Fawzan’s daily talk before Taraweeh Prayer Sep 24, ’07

(Sheikh Saalih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the board of Senior Scholars & Member of the Permanent Committee for Fatwa & Research in Saudi)

(This is a qucik translation of Sheikh Salih al Fawzan’s daily talk

before Taraweeh Prayer in his Masjid in Malz, Riyadh, Kingdom of Saudi

Arabia. This appears courtesy of Abu Isma’il Mustafa George, & the

‘Salafee Methodology’ yahoo group)

In The Name of Allah, The Most Merciful, The Bestower of His Mercy.

May peace and blessings of Allah be upon His Messenger Muhammed, and

upon Muhammed’s family and companions.

For that which precedes,

Verily in the quick passing of nights and days is a sign and lesson for

those who take heed. This is the reality of life, it begins, and then

becomes shorter and shorter until it ends. There is nothing that is

everlasting in the dunya (life), rather everything continues toward

decrease and conclusion. This is because this life is a passing life.

But Allah has made this life and means of planting (obtaining) for the

hereafter. This life is a chance for the pious and righteous

individuals to gain through their righteous actions. This takes place

for the one whom Allah has given success to take advantage of this

opportunity. But as for the one who wastes this opportunity and is

negligent of it, then verily this life will end and pass while that

individual is upon non-righteous actions and sin. He will therefore

move to the hereafter while in a state of loss, we seek refuge in

Allah from this state. This person will not have righteous deeds in

his book. Indeed this is a terrible loss. As for the one who benefits

from this life, then he alone will benefit from his hereafter. But the

one who wastes this life, he will waste his hereafter. (Sentence that

I can’t make out)… So be aware of this matter oh Muslim! And take

advantage of your time, race toward repentance and righteous deeds

before this chance slips through your hands. If you do not do so, you

will knock on the door of the hereafter without having any good deeds,

and you will bite your hands out of regret and sorrow. Allah says:

{When death comes to one of them, they will say: Oh my Lord return

Allah responds to this by saying:

{NO}

Meaning: There is no return.

Allah continues to say:

{Verily this is a statement that he has said}

Meaning: This regretful, destroyed individual must say such a

statement, and he must feel sorrow once his time (death) has come.

Allah says (in another verse):

{Oh you who believe, do not allow your children nor wealth to distract

you from the remembrance of Allah. Whoever does so, they will be lost}

Even if this person possessed the wealth of this dunya, if he is

negligent and distracted from the remembrance of Allah, he will still

be lost. This is because salvation is not based on gaining wealth,

rather it is based on working for the hereafter and its happiness.

This is the true beneficial trading.

Allah says:

{Should I not inform you of a trade that will save you from severe

punishment?! Belief in Allah and His Messenger, and fighting in the

way of Allah with your wealth and bodies. Indeed this is better for

you if only you knew. Allah will forgive you for your sins and enter

you into paradise underneath which rivers flow, and grant you

comfortable homes in this everlasting paradise. Indeed this is great

success}

Therefore, this is the beneficial trade. But as for gathering wealth

in large amounts, if this is not done in obedience to Allah and

seeking His pleasure, and if one does not use this wealth to perform

righteous actions, and he does not spend it in the way of Allah, then

this wealth will become a means of loss for its owners.

Allah says:

{Spend from that which We have granted you before death approaches,

and then a person will say: Oh my Lord delay my death until a later

time in order that I may give charity and be from the righteous! Allah

will not delay a soul when its time (death) has approached. Verily

Allah is all aware of what you do}

The Messenger (sallAllahu alayhi wa salem) mentioned that everyone

will regret once death approaches. If a person was righteous, he/she

will regret that they did not increase upon their good deeds. Once a

person sees the great, wonderful reward for these actions, they will

regret not having increased in good deeds. And if one is negligent and

wasted his life, he will regret what he has wasted and neglected in

this life.

Verily death and the end is close!

You began The Month of Ramadan, and now the first 10 days have passed.

Now you are at the doors of the 10 middle days, and whoever Allah

gives life to will reach the last 10 days, and then the month will

end. The question is: What will these days end upon, and what will the

hours pass upon? A Muslim should think and reflect. The business men

and those who possess large amounts of wealth constantly review and

moniter their wealth. They moniter weither they profitted and not, and

if they realize that they did not profit in a business deal, they will

obstain from the sort of dealing and focus on another (seeking

profit). Therefore, those that work and trade for the hereafter should

moreso do such monitering. They should always moniter their actions

and see where they have gained or not. They should increase in

righteous deeds and repent from evil deeds. Allah says:

{Oh you who believe, fear Allah, and let every soul look toward that

which it has put fourth for tomorrow. And fear Allah, verily Allah is

all aware of what you do. DO NOT BE like those who have forgotten

Allah and as a result, Allah made them forget themselves}

When these individuals forgot Allah and forgot that which Allah has

made obligatory upon them, Allah made them forget themselves. How can

a person forget himself?! This is amazing. Does a person own anything

more precious and valuable then himself? But if a person forgets

himself, Allah will make this person forget himself, and he will not

seek good for himself, nor will he safeguard himself from evil. This

is the major loss. Verily the lost individual is the one who has lost

himself and his family on The Day of Judgement. Verily this is the

major loss.

Therefore, it is upon us all to think and reflect. All of us are

sinners and wrong doers, but upon us is to increase in repentance and

seeking forgiveness. And doing so is not merely with the tongue,

rather it (repentance) should be done with the tongue, heart and with

our actions. We should correct our actions. Verily repentance only

with the tongue has no value. Due to this, some of the Salaf used to

say: ‘Verily our repentance is in need of repentance’

Why? Because this was only done with the tongue, and indeed this is

evil. Repenting only on one’s tongue is evil and dangerous. Therefore,

if one does such an act, he needs to repent once more.

Upon a Muslim is to sincerely repent to Allah with one’s heart. One

should struggle with himself, moniter his actions, and look at them.

That which is good, he should praise Allah for allowing him to do such

good deeds, and he should increase in doing them. But that which is

evil, the performer of those deeds should repent to Allah and seek His

forgiveness, he should also stop those action and distance himself

from them. As long as one is still alive, then he has the ability to

do so, and he has the ability to repent and act, but once death

approaches, then everything stops, as The Messenger (sallAllahu alayhi

wa salem) said:

‘If the child of Adam (mankind) dies, all of his actions stop except

three…’

And once his time (death) has come, and the Angel of death rears, then

repentance will not be accepted. The Messenger (sallAllahu alayhi wa

salem) said:

‘Allah accepts repentance as long as death has not approached’

Meaning: As long as the soul has not reached the throat. Once this

takes place and nothing remains except the Angels pulling the soul

from the body, at this moment Allah will no longer accept repentance.

If it was accepted at this moment, then everyone would repent, even

this disbeliever would repent at this moment, and the sinner also, but

it is no longer accepted. Repentence has its specified time, which is

before the approaching of death. And at this time a person still can

think and reflect and knows that he/she has neglected his life, but he

can no longer repent,and even if he were to repent with his tongue at

that time, it would not be accepted from him. (In the ayat mentioned

at the beginning of this talk) They will say:

{Oh our Lord, return us in order that we may do righteous actions!}

But this request will not be fulfilled.

Therefore, it is upon a Muslim to be aware of this matter, and reflect

over the quick passing of days and nights. We have witnessed the

passing of the first 10 days of Ramadan, at this point we should judge

ourselves. What have we put foward in these 10 days?! And what have we

left from that which we should have put forward?! We should judge

ourselves and focus on the middle 10 days and the last 10 before those

pass us as well and we waste this great month. Upon us is to judge and

moniter ourselves. We should think about our direction, we should look

at our faults. If you were to infact count your evil deeds, you would

not be able to count them all. There is no change nor might except

with Allah. And if you were to count your good deeds, you would find

that they are low in number and weak. Therefore, upon you is to repent

to Allah. You need to repent! You need to seek forgiveness! You need

to correct your actions! You need this life, it should not pass

without benefit! This is your main source of wealth, your main wealth

is not money because that will pass and end, rather your main source

of wealth is your life and time in this life. This is your correct

wealth, so preserve it and be diligent in increasing it and

profitting. Verily this is the means of happiness or sadness on The

Day of Judgement.

‘A person’s feet will not be moved on The Day of Judgement until

he/she is asked about 4: His life, what did he do with it…’

Allah says:

{Did we not give them a life, where in it, the could have reflected,

and reminders (Prophets and Messengers) came to them. Then taste the

punishment, and the wrong doers will not have a helper}

Allah said in that verse: Did we not give you a life span? Allah gave

you this life not for you to play, eat and enjoy like the animals.

Rather, He gave you this life to work in it and with it. He gave it to

you in order for you to work for your next life, and if you don’t do

so, it will be a means of torment against you on The Day of Judgement.

The Prophet continued to say in the aforementioned hadeeth:

‘…and about his youth, what did you spend it doing, and about his

wealth, where did he obtain it, and what did he spend it on, and about

his knowledge, what did he do with it’

You will be asked about these 4 things on The Day of Judgement, so

what will your answer be?!

In this life you were informed about these questions, so it is upon

you to work for the answers and prepare them before you are asked.

Children in school are taught the curriculams and they are informed

that they will be questioned about what they learned, and as a result,

the students study the materials word for word, they turn the pages

and make certain they know the answers, and they prepare for the test,

and this is in this life. But as for the next life and its test,

rarely do you find a person preparing and focusing on it, except for

those whom Allah has given success.

We ask Allah to make us and you from those who act for their hereafter

and from those who make their religion sincerely for Him, and those

who repent from their sins, and those who race toward good deeds

before the ending of their lives and before the ending of their hours.

May the peace and blessings of Allah be upon our Prophet Muhammed, and

upon his family and companions.

(I apologize for any grammar mistakes. I pray Allah gives me the

tawfeeq to benefit the Muslims with a few more of the Sheikh’s daily

talks in this blessed month of Ramadan.Note: All questions and answer

are put on hold until after Ramadan insha Allah)

Translated By Mustafa George

The Elephant’s Trunk

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Miftaah Daar As sa’aadah: 2/145.

Ponder over the elephant’s trunk and the incredible wisdom behind its creation, for indeed it takes the place of the hand as in regards to the handling of food and water and putting them in its mouth.If it wasn’t for its trunk, the elephant would not be able to handle anything that is on the ground, because it does not have a neck that it can stretch like the rest of the animals. So because of this it was given in its place a long trunk. And it [the elephant] was given the ability to extend, lift, twist and do what it pleases with it. And it was created as a dry container that is soft to the touch. So with it, it handles its needs, carries what it wants into its mouth, stores in it what it wants as well as give and take what it wants.So ask the Mu’atil [1]: Who is the one that has compensated and replaced for it [the elephant] a limb [trunk] in the place of what He didn’t give it [neck] that which takes its place and accomplishes all the actions of the neck except Al Ra’oof (The Most Kind) Ar Raheem (The Most Merciful) with His creation, Who takes care of their welfare and is Lateef (Most Subtle, Most Courteous) with them? And how could this come about if there was negligence? Or if His custodianship, Baraa’a (Invention) and creation without a prior example were absent from the world, La Ilha Ila Huwa Al ‘Azeez Al Hakeem. (There is no deity worthy of worship except Him the All Mighty, the All Wise).

And if you were to ask:

“Why didn’t He create for it a neck like the rest of the animals and what is the wisdom behind that?”

It has been said, and Allaah knows best of the wisdom behind His creation: That this is because the elephant’s head and ears are enormous as well as heavy. So if it had a neck like the rest of the animals it would collapse because of their weight, or be extremely weakened from carrying them. So He made its head stuck to its body in order that it does not feel fatigue from the weight and effort. And He created for it [elephant] in place of a neck, this long trunk that enables it to feed itself . When an animal has a long neck because of certain wisdom in that, its head is small when compared to the size of its body in order that its neck is not harmed or weakened by its weight.

So Subhaan Allaah (Glorified be Allaah) whose wisdom has far surpassed the accountability of those who try to count and the limit of those who try to limit it.

Translator: Nadir Ahmad, Abu Abdul-Waahid

The Ant

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Miftaah Dar as Sa’aadah: 2/150

Also, ponder over the frail ant – the intelligence and dynamics it was granted in gathering, storing, preserving and repelling harms/disease from its provision. You will indeed see signs and lessons in this.

You see a group of ants, if they want to gather and store their sustenance, they depart from their swarm in search for it. When they find it, they make a pathway from their home to the food and embark on transporting it [back]. You find that they are two groups; a carrier group that carries the sustenance to their home in a line, and another group that does not cross paths with the first group which leaves it’s home headed for the sustenance. They are like two threads, like a group of people parting in one path, and another group beside them returning.

The Ant

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Miftaah Dar as Sa’aadah: 2/150

Category: General

Rulings and Benefits Pertaining to the Salaam

better than it or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things.” ⁽¹⁾

Fiqh Benefits from the ayah:⁽²⁾

(1) – Initiating the Salaam is [recommended].

(2) – Returning the Salaam is [obligatory].

The Messenger of Allah (sallahu alayhi wa sallam) said “Should I not inform you of something that if you were to do it then you would love one another? Spread the salaam between yourselves.”⁽³⁾

Benefits from the hadeeth :^{( 4)}

(1) – The importance of giving the salaam.

(2) – The salaam is the greeting of the Muslims.

(3) – The salaam removes any coldness or estrangement that may exist between the Muslims.

(4) – The salaam cultivates love between the Muslims.

Additional benefits :⁽⁵⁾

(1) – One should not replace the salaam with phrases such as: How are you, Welcome etc…

(2) – The salaam should be given:

a. Upon meeting someone.⁽⁶⁾

.b. Upon seeking permission to enter

This is due to the meaning of the ayah:”O you who believe! Enter not houses other than your own, until you have permission and greeted those in them.⁽⁷⁾

(3) – The ways of initiating salaam are: ⁽⁸⁾

a. as salaamu ‘alay [ka] for one person oras salaamu ‘alay [kum] for a group

b. as salaamu ‘alay [ka] or [kum] wa rahmatullah

c. as salaamu ‘alay [ka] or [kum] wa rahmatullahi wa barakaatuhu.

(4) – The ways of returning the salaam are:

a. wa alay [ka] or [kum] as-salaam

b. wa alay [ka] or [kum] as-salaam wa rahmatullah.

c. wa alay [ka] or [kum] as-salaam wa rahmatullahi wa barakaatuhu.

Allah –the Most High- knows best.

Translated and Researched by:⁽⁹⁾

Jameel Finch

Az-Zahir, Makkah al-Mukarramah

June 4,2008

May Allah forgive him, his mother and all of the Muslims.

______________________________

(1) – Surah an-Nisaa [4:86] – Interpretation of the Meanings of The Noble Qur’anDr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-din al-Hilali [Dar us-Salam]

(2) – Translator/Researcher’s Note:

[a] Ibn al-‘Arabee[d.543] said “Many Muslim scholars have used the above ayah to establish that the initiating of the salaam is [recommended] and that returning of it is [obligatory]”. Ibn al-‘Arabee was a great scholar of the Maliki Math-hab. See Ahkaam al-Qur’an (1/483)

[b] Al-Imam al-Hasan al-Basaree [d.110]said “The initiating of the salaam is [recommended] and the returning of it is [obligatory] [d.110]. See ‘Umdah at-Tafsir a Summarization of Tafsir ibn Kathir by Ahmad Shakir [d.1377] (1/547).

Al-Hasan bin Abee al–Hasan al-Basaree was from the followers of the companions of the Messenger of Allah (sallallahu alayhi wa sallam). He was known for having excellent manners and a firm understanding of the religion of Islam. See Taqreeb at-Tahdheeb by Ibn al-Hajr Pg. 237 Biography #1237 [Dar al-‘Aasimah]

[c] This position was also held by Ibn Abdil Barr [d.463]. See at-Tamheed (5/289). Ibn Abdil Barr was a great Spanish Scholar known for his strong adherence to the Sunnah of the Messenger of Allah (sallahu alayhi wa sallam). See Seer ‘Alam an-Nubalaa (18/153-163)

[d] Some Islamic scholars view that the initiating of the salaam is [obligatory].

One of the proofs used to validate their position is the hadeeth of AbuHurayrah (may Allah be pleased with). He said “The Messenger of Allah(sallallahu alayhi wa sallam) said ‘When you meet your Muslim brother give him the salaam’ “. Collected by Imam al-Bukhaaree and Imam Muslim.

(3) – See Sahih Muslim with its explanation by an-Nawawi. [1/224]

(4) – See An Explanation of the Poem of Islamic Manners by: as-Shaikh al-Fawzan. (Pg.201)

(5) – See An Explanation of the Poem of Islamic Manners by: as-Shaikh al- Fawzan. (Pg.202)

(6) – Translator/Researcher’s Note:

“The Messenger of Allah (sallallahu alayhi wa sallam) said ‘When you meet your Muslim brother give him the salaam’ “. Collected by Imam al- Bukhaaree and Imam Muslim.

(7) – Surah an-Nur [24:27] – Interpretation of the Meanings of The Noble Qur’an Dr. Muhammad Muhsin Khaan and Dr. Muhammad Taqi-ud-din al-Hilali [Dar us-Salam]

(8) – [a] Sheikh al-Utaymeen holds the opinion that the correct distinction should be made when addressing groups or individuals. See his explanation of Riyadh as-Saliheen [4/400].

[b] The clarification of how to address an individual as opposed to a group was inserted by the translator/ researcher.

(9) – Thanks to Moosaa Richardson for all of his help.

Six Attacks by Shaytaan – Ten Defenses

Shaykh Abdur-Rahmaan ibn Naasir as-Sa`dee

Reference: Compiled by as Sa’dee from Ibnul Qayim’s book: Badaa-‘i al fawaa-id. Tareeq al Wusool ila al ‘Ilm al Mawool: p.129

The evil of Shaytaan is limited to six categories, he continues [to assault] mankind until he succeeds in one or more of them:

1) The evil of polytheism and disbelief;

2) Then innovations;

3) Next are the major sins;

) Then the minor sins;

5) Subsequently, busying people with practicing Mubahaat [1] instead of practicing good deeds [that one is rewarded for];

6) Next is busying them with practicing deeds which are good instead of deeds which are better.

The reasons that safeguard a servant from the Shaytaan are ten:

1) Seeking refuge with Allaah from him;

2) Reading al Mu’awathatain [Surat an Nas and Surat al Falaq];

3) Reading Ayatul Kursi;

4) Reading Surat al Baqarah;

5) Reading the ending of Surat al Baqarah [last two verses];

6) The believer reading from the beginning of {Haa Meem.} until {to Him is the final return.} [Ghafir: 1-3];

7) Saying what translated means: ‘There is no deity worthy of worship but Allaah, alone having no partners, to him belongs the dominion, to him belongs all praise, and He has the ability to do all things.’ One hundred times;

8) Practicing the remembrance of Allaah a lot;

9) Performing ablution along with prayers;

10) Refraining from supernumerary (extra) looking around, talking, eating and mixing with people.

[1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.

Translator: Nadir Ahmad, Abu Abdul-Waahid

Back To The Basics HW

BACK TO THE BASICS

HOMEWORK GIVE3N 2/14/08

nAME SOME GROUPS OF PEOPLE THAT WORSHIP wATER, ROCKS, tREES, WELLS.

Groups that worship water are as follows;

1 .Women of Sychar in Samaria

2. Some Christians (during the so called Christmas)

3. Native American Indians

4. The Inca Indians or the ‘El Tejanito= – means water worshippers can be found in Casco in Peru

Tree Worshippers;

The Oromo people group also goes by the names Oromoo or Oromoota (plural) and Galla They are an ancient, traditionally pastoral people who live in western and southern Ethiopia and part of Kenya and Somalia. Originally from northern Somalia, they later migrated to the region of Lake Turkana (Lake Rudolf). In the mid-16th century, they began to move into the Ethiopian highlands. The land of the Oromo is called Biyya-Oromo (Oromo country) or Oromia (Oromiya
THE Celts made their sacred places in dark groves, the trees being hung with offerings or with the heads of victims. Human sacrifices were hung or impaled on trees, e.g. by the warriors of Boudicca. These, like the offerings still placed by the folk on sacred trees, were attached to them because the trees were the abode of spirits or divinities who in many cases had power over vegetation.
Muslims (Arabs and Bedouins) consider sacred trees especially as an abode of righteous figures’ (Wellis’) souls or as having a connection to their graves, the Druze relate sacred trees especially to the events or deeds in the lives of prophets and religious leaders.

Rock Worshippers;

Hindus and Shintoists
Wicca, Druidism,
Asatru, and
Goddess Worship.