Vol 1 Iss 3

ALBASEERAH.ORG

~ MASJID AHLUL QURAAN WA SUNNAH ~

SEEKKNOWLEDGE.ORG

Pages 2,3

s by Article rs; Ibn Schola ni, Albaa Baaz, meen, Uthay , and Muqbil ... Others

► Ibraheem & Isma’eel– The Story of the Sacrifice Page 4 ► Etiquettes of Eed ul Adha Page 5 ► The Obligation of Understanding the Science of Hadith Page 9

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A Masjid to call our own...

An opportunity for us to do our part in building a House of Allaah

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LL PRAISE IS due to Allaah! Masjid Ahlul Quraan Wa Sunnah is going to have its own masjid. It’s been in the works for a long time, and for the administration it’s sometimes been a trying process, to find and secure the right location and premises that would suit the needs of our Jamaah. However, their faith in Allaah never wavered as all trust was put in Him for guidance and success in realizing this goal Alhamdulillah. The new property is located in South Ozone Park, and ironically, it used to be a church. The property size is 40 X 200 feet. There are two levels consisting of, approximately 7000 square feet, and can accommodate about 600 people. Among the many advantages of the new location is that it is much bigger and there is yard space for activities and events. There is also a possibility of adding another floor which can accommodate another 200 people. The new Masjid is just three minutes away from JFK airport and one block away from the Conduit. Even with the current economic climate, buying a property in New York is expensive. It cost $850,000, and there is additional work planned which will bring the cost to around $1,050,000which means that additional funding will be required. Some of the immediate projects include: the Wudhu area, heating and cooling systems, bathrooms etc. The property is in need of some renovation too, which of course is very expensive. This means that all of us who attend the masjid and use its amenities will be called on to assist.

During the next few weeks the administration, headed by Br. Zahid Rashid, will be seeking the input of all those brothers and sisters with their various skills to offer their services in the areas that need work. This is also a real opportune time to “get in on the ground floor” of building a masjid where there wasn't one before. Can you imagine the perpetual reward for the brother, or brothers, who build the Wudhu area themselves by hand? The rewards are not only limited to those performing physical work, but also include the ones who donate: like the tiles, or plumbing supplies– even if it’s one bottle of PVC glue! There would also be the need for actual financial assistance for those goods, services, and expenses that are not donated. So expect a massive fundraising drive for this project. Brothers and sisters we are very aware that the economic circumstances are grim and many among us are struggling to make ends meet. This will also put to test our faith in Allaah on deciding how much to give and how much to keep for food on the table or to pay the rent. But remember that Allaah is understanding and compassionate. He does not expect any of us to take our entire rent or grocery money, and give to the masjid. He wants us to give what we can afford. A good place to start where we can feel less of a pinch is in discretionary spending, like not eating out as much for example. However, it is always better to feel a pinch because this is when

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~ Al Baseerah ~

REAR VIEW– notice the ample space for parking and for holding educational and social activities

PICK YOUR PROJECT Formerly a church, Now YOUR Masjid—Waiting for YOUR helping Hands.

Shaytaan stands the most to lose. Whenever you think to reach into your pocket for that $20 bill he whispers to you to take the $10 bill instead. For some of us the thought of ever pulling out a $50 or even a $100 never enter our minds because Shaytaan has fully closed that door for us already. Abu Huraira (Allaah be pleased with him) reported Allaah's Messenger (sallAllaahu alayhi wa sallam) as saying, “When a man dies, his acts come to an end, but three: recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).” [MUSLIM] Allaah also said in the Qur’an: “Who is he that will lend to Allaah a goodly loan so that He may multiply it to him many times? And it is Allaah that decreases or increases (your provisions), and unto Him you shall return.” [Al-Baqarah 2:245] ♦♦♦

NARRATED 'Ubaidullah Al-Khaulani: I heard 'Uthman bin 'Affan saying, when people argued too much about his intention to reconstruct the mosque of Allaah's Apostle, "You have talked too much. I heard the Prophet saying, 'Whoever built a mosque, (Bukhari thought that 'Asim, another sub-narrator, added, "Intending Allaah's Pleasure"), Allaah would build for him a similar place in Paradise.' " (Bukhari)

Do you want to help? IF YOU CAN provide any help by way of donation financially or in materials or with your skill and trade then please contact Br. Afzal at 718-490-8550 so we can coordinate. This project is still in the planning phase and exact details will soon be forthcoming. Please provide your name, phone number and email address so we may keep you updated as the work progresses. In the meantime get yourself prepared for the areas you may be best suited for. Barakallahu Feek.

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Ibraheem And Isma’eel And The Dream By Noble Shaykh Muhammad bin Saalih al-Uthaymeen ‫رﺣﻤﻪ اﷲ‬

The Story of Obedience And Patience

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LLAAH SAYS IN the Qur’an: "And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allaah), so look what you think!" He said: "O my father! Do that which you are commanded, Insha Allaah (if Allaah will), you shall find me of As-Saabirun (the patient)." (37:102) The word “with” in this verse is a sign for friendship, meaning that he (the son) became attached to his father because he walked with him. Also, the son was not a baby that he would not be able to be with his father, nor was he old enough to be independent, but Isma`eel reached the age where he walked with his father and accompanied him. And it is during this time that a father becomes strongly attached to his son. Allaah says “when he was old enough to walk with his father” meaning Isma`eel would walk with and help Ibraheem. It was said that he was seven years or thirteen years old, and it may be any age between that. Because if he was older than 13 years he might be able to become independent by himself, on the other hand if he was younger than 7 years then he would be in need of care, and the father would not be attached to him, but the mother would get attached to her son when he was a baby more so than when he had grown up to be a young man. It is the father who gets attached to his son during this age. So when Isma`eel reached the age to walk with Ibraheem, Allaah tested Ibraheem may peace and blessings of Allaah be on him with a great test. No one would be able to face that test except those who

are in the same situation as them (Ibraheem and Isma`eel). And know that this son was the first born to Ibraheem and this was when he was at older age. It was then that Allaah tested him, Allaah showed him in his sleep that he is slaughtering this boy. And that dream was news which entails action, but Ibraheem was not disturbed, nor did he get emotional. Rather he was tranquil to that news. Then Ibraheem shared the news with his son (Isma`eel) - not to seek his consultation, but to test him. Ibraheem would not consult his son in something that Allaah has commanded him

because if Ibraheem was reminded that this was a command from Allaah, this would give him strength in acting in performing this command. Also, Isma`eel may peace and blessings of Allaah be on him was afraid that the mercy of the son would catch his father and that may lead him (Ibraheem) to ask Allaah in regard to this matter. Then Isma`eel suggested that his father should carry out that which he was commanded with. “Do that which you are commanded”. He did not say “what you saw”, encouraging Ibraheem to hasten in acting on the command. “Do that which you are commanded, Insha Allaah (if

“O my son! I have seen in a dream that I am slaughtering you.” with. It was to see his ability to accept this great matter. “O my son! I have seen in a dream that I am slaughtering you.” Look at this kindness in using “O my son” - it does not push the impression that he was harsh with him, but it indicated that kindness has overwhelmed the heart of Ibraheem. Then Ibraheem said, “so look what you think!" meaning think in this matter of yours, and his reply was astonishing. He said "O my father! Do that which you are commanded”. Do which you are commanded - praises be to Allaah - he did not even say “I have no objection to that”, rather he said “Do” - encouraging to act. He did not say “do what you saw”, rather he said “do that which you are commanded”, encouraging Ibraheem to act,

Allaah will), you shall find me of AsSabirun (the patient)." Masha’Allaah, meaning that if Allaah did not will then you will not find me like that, but you shall find me, if Allaah wills, from the patient – from those who are patient on the commands of Allaah and those who are patient in the face of Allaah’s trials, because this command is from the greatest trials. It is from the greatest trials for a person to be patient and to be killed in obedience to the commands of Allaah the Most High. Here Isma`eel may peace and blessings of Allaah be on him did not say, “You will find me, Allaah willing, patient”, rather he said “as of the patient”, indicating that he may peace and blessings of Allaah be on him will be following those who are described with this quality - “patience”. ♦♦♦

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The Udhiyyah (Sacrificial Offering) By Noble Shaykh Muhammad bin Saalih al-Uthaymeen ‫رﺣﻤﻪ اﷲ‬

It’s Conditions and Etiquettes

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HE UDHIYYAH IS the sacrificial offering that is performed anytime after the `Eed prayer on the Day of Sacrifice (Yawmun-Nahr), up until sunset of the last of the days of Tashreeq (13th DhulHijjah).

(Sallalahu ‘alayhi wa sallam): “…The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked Top of Form.” [Maalik in al-Muwatta]

In order for the Udhiyyah to be valid, it must meet certain conditions. They are as follows: The animal must be one from the four types of cattle: a camel, a cow, a sheep, or a goat. This is because Allaah says, “And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Al-Hajj 20:34].

The one slaughtering the animal must have the right to do so. Either he owns the animal or has been given permission by the owner to slaughter it, or he has the right for certain religious reasons (i.e. using another person’s funds to slaughter on their behalf). No one else has any right to the animal.

The animal must have reached the age at which it is fully developed. For camels this is after five years, for cows it is after two years and for sheep and goats it is after one year. However, if it is difficult to find an animal of “mature age” it is permissible to slaughter a sheep of six months due to the statement of the Prophet (sAllaahu ‘alayhi wa sallam), “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.” [Muslim] The animal must not have any of these defects mentioned by our Prophet

The animal must be slaughtered within a specific time period: from after the `Eed prayer on `Eedul-Adha to before the sun sets on the thirteenth of Dhul-Hijjah. There are also some etiquettes that should be observed when one is offering the Udhiyyah; these however are not required for the slaughter to be valid: The person should sharpen the blade where the animal does not see. He then faces the qiblah and quickly slaughters in a good manner across the animal’s neck area severing the jugular veins, throat, and esophagus. He glorifies and extols Allaah, mentioning the name of the person for whom the animal is being slaughtered, and asking Allaah to accept it. [al-ibaanah.com] ♦♦♦

Question: What is the ruling on a woman who applies perfume in her home? Must she make ghusl again when she is going out after she applies perfume on herself? Answer: The Shaykh may Allaah preserve him responded by saying that it is not permissible for a woman to leave her home while she is perfumed or after she has used perfume; it is permissible for her to use perfume if she stays in her home. However, if she intends to leave the house then it is not permissible for her to use perfume. ♦♦♦ Shaykh ‘Abdur-Rahmaan Al-‘Ajlaan ‫ﺣﻔﻈﻪ اﷲ‬Teacher in Al-Masjid Al-Haraam.

Why fast the Day of  `Aashooraa’ 

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HE NEW HIJRI year is almost upon us and with it comes another merciful blessing from our Lord, Allaah Subhaanahu wa ta`aalaa. The day of `Aashooraa’ is the tenth day of the first month of the Hijri year - the sacred month of Muharram. What follows are some reports taken from Saheeh Targheeb wa Tarheeb by Shaykh Muhammad Naasirud-Deen al-Albaani. 1017— Narrated by Abu Qataada (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the fasting of `Aashooraa’, he said, "It expiates the sins of the preceding year". [Muslim, Saheeh] 1018— Narrated by ibn Abbaas (may Allaah be pleased with them) that the Messenger of Allaah (May the peace and blessings of Allaah be upon him) fasted the day of `Aashooraa’ or he commanded us to fast it. [Bukhaaree and Muslim, Saheeh] 1020— (Hasan li ghayrihi) Also narrated by Ibn Abbaas (may Allaah be pleased with them), he said, “The Prophet (peace be upon him) didn’t look forward for a preferred day over another after Ramadan except` Aashooraa’.” [at-Tabaraanee]

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Vol. 1 Issue 2 Nov 2008

Sacrificing For Allaah Alone By Shaykh ’Ali Abdur-Rahmaan Al-Hudhayfi , ‫ ﺣﻔﻈﻪ اﷲ‬Imaam and Khateeb of Prophet’s Masjid and Professor in Islamic University, Madinah

An Action of Taqwaa is To Draw Closer To Allaah

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HE ADVICE FROM Allaah to the first and the last is the command to have taqwaa. Allaah said, in His Noble Book, Al-Qur'an: “...And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allâh…” [An Nisaa 4:131] Likewise, the Messenger of Allaah may peace and blessings of Allaah be on him advised Mu’aadh ibn Jabal when he sent him to Yemen to have taqwa of Allaah. He said to him, "Have taqwaa of Allaah wherever you are and follow a bad deed with a good one and it shall wipe it out and have good character in dealing with the people." [Jaami’ atTirmidhee] What is Taqwa? The meaning of taqwaa is carrying out what Allaah commands and staying away from what He forbids. Rewards for having Taqwa of Allaah! Allaah promises the Muttaqeen – those who have taqwaa, an abundance of rewards in this world and the hereafter. Allaah said, in His Noble Book, Al-Qur'an: ”Verily, the Muttaqûn will be in place of Security (Paradise). Among Gardens and Springs.” [ Ad-Dukhan 44:51-52] And, “Verily, for the Muttaqûn, there will be a success (Paradise); Gardens and vineyards.” [ An-Nabaa 78:31-32] And, “Verily, the Muttaqun, will be in the midst of Gardens and Rivers (Paradise). In a seat of truth (i.e. Paradise), near the Omnipotent King (Allâh, the Owner of Majesty and Honour).” [ Al-Qamar 54:54-55] And, “And whosoever fears Allâh and

keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine ” [AtTalaaq 65:2-3] There are numerous other aayaat and ahaadeeth concerning the reward for taqwaa.

should be directed to Him meaning that a person should have sincerity towards Allaah. As Allaah, the Most High said, ”Therefore turn in prayer to your Lord and sacrifice (to Him only).” [alKawthar 108:2] And He said, “Say (O Muhammad): Verily, my prayer, my sacrifice, my living, and my dying are for Allâh, the Lord of the mankind, jinn

“Verily, the Muttaqoon, will be in the midst of Gardens and Rivers (Paradise).” An Actualization of Tawqa - Sacrificing for Allaah Alone! From the aspects of taqwaa of Allaah is to perform all types of worship for Allaah alone. Among these acts of worship is sacrificing with the intent of getting closer to Allaah with the dhabeehah i.e. the sacrificial animal. Another way of drawing closer to Allaah is by giving charity, and the hady (sacrificial offering which is done during Hajj), and the sacrificing of the udhiyyah (the sacrifice done during ‘Eedul-Adhah). To get closer to Allaah by these acts of worship is a means of showing sincerity in Tawheed. You get closer to Allaah by doing the sacrifice with contentment and kindness and to carry out the commandment of Allaah. This is an act which draws one closer to Him and this is tawheed of Allaah. All of it should be directed to Allaah Sincerity to Allaah Alone in all Sacrifices! Allaah commands that all sacrifices - dhabeehah and hady- and all acts of charity

and all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [alAn’aam 6:162-163] Hindrance of Tawqa - Sacrificing for other than Allaah! However, if a person sacrifices to other than Allaah, for example to the jinn or to the grave or to a specific Shaykh who has passed away, or he tries to get closer to some star as some of the Mushrikoon do, or to get close to a king or other than that, then all of these are acts of shirk. So whoever sacrifices to other than Allaah has committed an act of shirk. In a hadeeth on the authority of ‘Ali ibn abi Taalib the Messenger of Allaah said, “Allaah has cursed the one who sacrifices to other than Allaah, and Allaah has cursed the one who curses his parents and Allaah has cursed the one who changes the boundaries of the earth.” [Sahih Muslim] ♦♦♦ Taken from a lecture shaykh delivered for albaseerah.org

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Understanding the Qur'aan by Shaykh Abdullah al- Ghudyaan - ‫ ﺣﻔﻈﻪ اﷲ‬Member of Council of Senior

Scholars and Member of The Permanent Committee for Islamic Research and Fatawa .

The first of a four part series based on a lecture from albaseerah.org

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HIS SUBJECT CONSISTS of a clarification of the stages which one must traverse in order to gain a thorough understanding of the Book of Allaah subhaanahu wa Ta'ala. It also entails a discussion of the various books which an individual must utilize in order to aid his understanding of the Book of Allaah, as well as the other sciences which will contribute to a better understanding. First Stage: Select a topic and identify

the Aayaat dealing with that topic!

One must specify a group of aayaat on a particular topic. For example, if you look at Surah al-Baqarah, you will find that it deals with many topics. It contains statements on: eemaan (belief), kufr (disbelief), nifaaq (hypocrisy), ahlul Kitaab (the People of the Book), Hajj (pilgrimage to Makkah), Siyaam (fasting), talaaq (divorce), ribaa (interest), mudaayanaat (blood money and debts) and

other subjects. The individual must identify the aayaat which discuss one topic. This is the first phase. It is advisable to seek help from some of the books of Tafseer. There are some masaahif in which the topics are identified; and some books of Tafseer which specify the aayaat which discuss a particular subject e.g. Tafseer ibn Katheer, which identifies the aayaat which speak about a single topic, and there are many books of Tafseer which do this. Second Stage: Study the meaning of the

words and phrases.

The individual must know that each particular subject is made up of a number of words/phrases which have meaning in the Sharee’ah (Legislation) and in the language. An individual must understand the meaning of these words in order to appropriately use the linguistic or legislative meaning

accordingly to correctly understand what Allaah subhanau Ta'ala is saying. From the best books which have been authored to explain the meanings of the words which are ghareeb al-Qur’aan, detailed terminology of the Qur’aan as found in the Qur’aan is the book: Mufradaat Ghareeb al-Qur’aan by ar-Raaghib alAsfahaanee. In this book the author collects all the words in the Qur’aan and explains their linguistic and legislative meanings. ♦♦♦ Coming in next issue, Insha Allaah :

Third stage: Understand the Reason for Revelation. Fourth Stage: Identify the Aayah which are Naasikh and Mansookh. Fifth Stage: Identify the Muhkam and Mutashabih verses.

Sunnah Etiquettes On Day Of Eed-ul-Adha

By Shaykh Sa`ad Naasir Ash-Shitree ‫ﺣﻔﻈﻪ اﷲ‬

Member of Council of Senior Scholars & Member of Lajnah Ad-Daaimah lil iftaa

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CTS AND ETIQUETTESon the Day of `Eed from the Sunnah are: Performing salaatul-`Eed with the Jama`ah (main body) of Muslims. Some Ulamaa` say that it is waajib (obligatory) and others say it is Fardul-Kifaayah (i.e. a communal obligation meaning that if a group of Muslims establish the `Eed salaah those who did not perform the salaah would be exempted or excused). Also, one should refrain from eating until after the salaah; the first thing you

should eat from is your Udhiyyah i.e. sacrificial animal. (This is unlike `Eed-ul-Fitr where you eat before the salaah to emphasize that Ramadaan had ended). Muslims should beautify themselves and wear clothing specifically obtained for the `Eed prayer. Muslims should also greet one another. There is no specific greeting but it goes back to what the people use in their culture

or tradition, provided that it does not have anything which goes against Islam. It should contain some sort of du`aa for the people so that it is a supplication and a greeting in one. There should be celebration and playing on this day (so that the people and especially the children would enjoy the `Eed). The udhiyyah should be slaughtered after the `Eed salaah. ♦♦♦ This was answered during Live Lecture by albaseerah.org

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Vol. 1 Issue 2 Nov 2008

Know Your Scholars

A New Series Based on a

Lecture from albaseerah.org by Shaykh Ahmed Al-Munayee ‫ ﺣﻔﻈﻪ اﷲ‬Professor, Imaam Muhammed Islamic University and Lecturer in Masjid Al-Haraam during Hajj.

Secrets of the blessed Black Seed

The Virtues of Knowledge

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N THE ARABIC language, Al-ilm“knowledge” means ‘understanding’ or ‘knowing’, and its Sharee’ah (legislation) meaning is: ‘knowing the Deen (Religion) of Islam with evidences’. The evidences come from the Qur’aan and the Sunnah of our Prophet, and what they inform us of the unseen and the apparent. Knowledge of the unseen includes what will happen on Yawmul-Qiyaamah (the Day of Reckoning) and in the life to come as it is explained in the Qur’aan and Sunnah. Knowledge of the apparent includes acts of worship, business transactions, and other social relationships in the Deen. Knowledge is based on Eemaan (belief) that we have; and believing in Allaah, submitting to Him and carrying out whatever He commands us to do. The ability to implement Allaah’s commands is in fact a favor and blessing from Allaah which He bestows on His worshippers who seek knowledge of the Deen and who act upon that knowledge.

servant understands the truth, and with it he distinguishes between truth and falsehood; and he articulates this with concise expressions which achieve the intended (goal)”. The “light which is cast into the heart”, occurs with an abundance of seeking knowledge and eebaadah (worship) and a desire to follow the Messenger of Allaah may peace and blessings of Allaah be on him. After that, one must act upon this knowledge, put it into practice, and teach it to the people. This is one of the highest stations of subservience to Allaah and the means of earning Allaah’s pleasure. So if a servant fulfils this, Allaah casts into his heart understanding of the Qur’aan and the Sunnah and makes him from the People of Understanding. Now that we have mentioned the definition of knowledge, in the next issue we will explain the Virtue of Knowledge, InshaAllaah. ♦♦♦

Al-Haafidh Ibn Rajab said concerning knowledge in his book “The Virtues of the Knowledge of the Salaf above the Knowledge of the Khalaf”: “Knowledge is light which is cast into the heart. With it the

"Use the Black Seed, because it contains a cure for every type of ailment, except for death."

[At-Tirmidhi, Ahmad, and Ibn Hibban]

SOME BLACK SEED each day may keep all diseases away! Along with any prescriptions you regularly take, Black Seed should be a first choice in enhancing your immune system. It can be taken for cough, flu, nasal congestion, diarrhea, back ache, fatigue, to enhance circulation, for eczema, toothache, headache, dry scalp, and more. A few ways to use Black Seed Oil include: Half teaspoon of black seed oil mixed with a hot drink of your choice in the morning. Massage into the skin in problems areas e.g. for backache, knee ache. Put a few drops into a cup of boiling water and inhale the vapors for nasal inflammation and cough. Mix one teaspoon with a cup of yogurt twice a day for diarrhea. Whole or Ground Black Seed may be sprinkled on salads, fruits, soups or cereal for added flavor and benefit.

Sulayman ibn Ayyub, may Allaah have mercy on him relates: I have heard Sufyan ibn Uyanah say, “I have witnessed 80 standings at Arafah”. It has been related that from Sufyan that every year at Arafah he would say, ‘O Allaah, do not let this be my last meeting with you’, then in the year he died, he did not make any such prayer. He said, ‘I feel shy of Allaah.’”

Note: Black seed oil should not be take by pregnant women and must be taken with care by the diabetic patient as it has been known to lower the blood sugar level.

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The Obligation of Understanding the Science of Hadeeth By Noble Shaykh Muhammad Naasirud Deen Al-Albaani. ‫رﺣﻤﻪ اﷲ‬ This is taken from one of the early writings of great scholar of Hadeeth of our time, He authored this in January 1952, (1392 H) -Rahimahu Allaah-

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E FIND MANY journalists who write for Islamic magazines mentioning ahaadeeth [in their articles] attributing to the Prophet may peace and blessings of Allaah be on him without mentioning their sources from the books of the pure Sunnah. Furthermore, they attribute these ahaadeeth to the Prophet may peace and blessings of Allaah be on him confirming without verifying that they are from him while these ahaadeeth could be weak or fabricated.

an extremely scarce act during these times, with deep regret; just a few individuals carry out this difficult task.

And some authors fill up the pages explaining those unverified ahaadeeth and some even use these ahadeeth as a legal proof even though it has been proven inauthentic by the very specialized scholars of hadeeth. What follows is a small piece of advice to the preachers and those who deliver sermons.

When they see a sermon that contains ahaadeeth in it, they memorize it and preach by it without knowing that these ahaadeeth have a [authentic] source or not.

It is impermissible for a Muslim to attribute a hadeeth to the Prophet may peace and blessings of Allaah be on him until after verifying the validity of that hadeeth based on the principles of the scholars of Hadeeth. The proof for this is the saying of the may peace and blessings of Allaah be on him, “Beware of narrating from me except for what you are certain of. Whoever deliberately tells lies about me deliberately let him take his place in the Fire.” Collected by Ibn Abee Shaybah with an authentic chain of narration just as it can be found in Faydul-Qadeer. There are two Methods of Verifying: 1. For the student [of knowledge] to look into the chain of narration and investigate its reporters and conversely grade it either being authentic or weak basing this grading of his upon the principles and fundaments of the Science of Hadeeth without blindly following a specific Imaam who may have declared it to be authentic or weak. This is

2. For the student [of knowledge] to rely on: (either) a book who’s author has made it specific only for the authentic ahaadeeth such as the two authentic books (of alBukhaaree and Muslim). Or [he should rely on] the statements of the investigators and

scientists of hadeeth such as Imaam Ahmad, Ibn Ma’een, Aboo Haatim arRaazee and others from those who succeeded them and also [scholars of came later on] such as an-Nawawee, adhDhahabee, az-Zaylai’ee, al-‘Asqalaanee, and those similar from the scholars who came after the earlier generations. This method is much easier for the pursuer of the truth; however it requires a person to put forth great efforts in revision and exploration of the ahaadeeth, and it is a matter that is binding. It is not proper for anyone who has jealousy for his religion and is eager and diligent upon keeping his legislature from being polluted by something which is not from it to turn aside from this matter. For this reason the jurist Ibn Hajar alHaytamee say in his book al-Fataawaa alMadeeniyyah (pg.32): “He- may Allaah be pleased with him - was asked regarding a preacher who ascends the pulpit every Friday - and narrates many ahaadeeth without clarifying those who collected them nor

their reporters and narrators, so what is mandatory upon him? He answered by saying: “Those ahaadeeth that he mentions in his speech without clarifying their reporters and narrators are okay for him to mention with the condition that he is among those who are firmly grounded in field of Hadeeth. Or that he relates them from a book whose author is from the People of Hadeeth.

As for him relating them from the speeches whose authors are not from the people of hadeeth, then this is not permissible! Whoever does that should be disciplined harshly. This is the case with many preachers, indeed, when they see a sermon that contains ahaadeeth in it, they memorize it and preach by it without knowing that these ahaadeeth have a [authentic] source or not. It is incumbent upon the rulers of every county to discipline its preachers regarding this matter. Then he said: “Moreover, it is upon this preacher to clarify his source of narration. If it was an authentic source then there is no objection on him. Otherwise objection is applicable on him. Indeed it is permissible for the ruler to remove him from the job of preaching as a discipline for his attempt to misrepresent this honorable position without right”. ♦♦♦ If you would like us to print some work of Scholars or address some specific issue please email us at: [email protected]

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Vol. 1 Issue 2 Nov 2008

The Best Manner in Giving Da’wah Question: what is the best way to give Da’wah ? Answer: The way [to give Da’wah] - like Allaah ‘Aza wa Jal clarified - is clear in the Book of Allaah and Sunnah of his Prophet. Allaah Subhaanahu wa Ta’aala says: {Invite (mankind, O Muhammad ) to the Way of your Lord with wisdom (i.e. with the Divine Inspiration and the Quraan) and fair preaching, and argue with them in a way that is best.} [An Nahl/125] Allaah Ta’aala also says: {And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh¬hearted, they would have broken away from around you…} [Al ‘Imraan/159] Allaah ‘Az wa Jal also says in the story of Musa and Haaroon when He sent them to Phir’aon (Pharaoh): {And speak to him mildly, perhaps he may accept admonition or fear Allaah.} [Taha/44] So the caller to is to choose a good method and have Hikmah in that; and it [Hikmah] is knowledge of what Allaah said and what came in the noble Prophetic narrations, and then fine sermon as well as kind words that affect the hearts and remind them of the afterlife, death, Al Jannah and the fire. In order that the hearts accept the Da’wah, turn to it and listen attentively to what the Da’eeyah (caller) is saying. Likewise if there is a Shubhah (doubt/ misconception) that the one who is being called has, then he is to cure it in a manner that is best, and remove it, not with harshness and force, but in a manner that is best. So he mentions the Shubhah and removes it with proofs.

Also, he is not to tire, weaken or get angry and chase the one who is being called away. Rather he is to choose the appropriate manner as well as the appropriate clarifications and proofs. He is to withstand the issues that anger him and give his sermon with calmness and gentleness, it may be that Allaah will facilitate it’s acceptance by those being called. By Noble Shaykh AbdulAzeez Ibn Baaz ‫(رﺣﻤﻪ اﷲ‬almadeenah.com)

What Should a New Muslim Do ? Question: If Allaah guides a man to enter the religion of Al-Islaam, what should he say and what should be said to him? Answer: He should say, “Ash hadu an laa illaaha illa Allaah, wa anna Muhammadan Rasoolu-llaah” (I testify that there is nothing worthy of worship besides Allaah and that Muhammad is the Messenger of Allaah). Then he is advised to sit with the righteous ones. The Messenger Muhammad may peace and blessings of Allaah be on him said, “The similitude of good company and that of bad company is like that of the owner of musk and of the one (ironsmith) blowing bellows; the owner of musk would either offer you free of charge or you would buy (it) from him or you would smell its pleasant odor, whilst the one who blows the bellows would either burn your clothes or you would have to smell its repugnant odor.” At the time when we were at the University of Madinah, we were informed of a situation that took place in which a person accepted Islaam. Thereby, he transferred from the residency of the Christians to the residency of the Muslims. He found that these Muslims would not establish their daily prayers, so his Islaam became merely an act of relocating from one residency to

another. It is crucial for this person to maintain the company of the righteous individuals and to disbelieve in the false worship of Jesus. So, he should try to sit with the pious people. We advise him also to acquire beneficial books such as “Riayaadh As-Saaliheen”, "Fathu Al-Majeed, Sharh Kitaab AtTawheed", "Buloogh Al-Maraam" and "Tafseer ibn Katheer". Additionally, we advise him to take AlIslaam from the books of Islaam, not from the actions of the Muslims because their actions can be rather evil. For it is possible that you will find a Muslim lying, committing adultery and drinking intoxicants whilst he knows these things are forbidden. Non-Muslims see these evil acts of the Muslims and then they judge the Muslims based on these evil acts. We would reply to them by saying: We do not call you to this (these evil acts) rather we call you to sticking to the correct religion. {Verily, Allaah enjoins Al-`Adl (i.e. justice and worshipping none but Allaah Alone - Islaamic Monotheism) and Al-Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah's sake and in accordance with the Sunnah (legal ways) of the Prophet may peace and blessings of Allaah be on him in a perfect manner], and giving (help) to kith and kin and forbids Al-Fahshaa' (i.e. all evil deeds) Al-Munkar (i.e. all that is prohibited by Islaamic law: , and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.} (An-Nahl 16:90) This is how the affair of trust and other matters should be, (yet) Muslims may have erred or committed atrocities that are contradictory to the Legislation of Islaam. These Muslims are not a proof for Islaam; rather Islaam is a proof against these Muslims. ♦♦♦ By Noble Shaykh Muqbil Haadi Al-Wad`aee, ‫ رﺣﻤﻪ اﷲ‬from his lecture “D’awatuna”

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~ Al Baseerah ~ Across 1. Prophet, given the title “Friend of Allaah”. 2. Festival. 5. Allaah is Al-Hakeem, the All-________. 6. The `Eed prayer comprises ___ raka`aat.

(See next issue for solution) 1 2

3

5

8. One should use a ______ to clean his mouth before the `Eed salaah.

4

6

9. Sanctuary; the ______ of Allaah is His prohibitions

7 8

9

10

11. One type of animal which may be slaughtered.

11 12

13

14

16 17 18 21

12. "Allaahu Akbar” 14. Ishaaq was the ____ of Prophet Ibraaheem born to Saarah. 16. Maximum no. of shares in a camel or bull.

19

20 22

17. The sacrificial animal is also known as ________. 18. Obligatory.

23

22. The sacrifice must be done in the Name of _______.

24 25

15

26

23. It is a Sunnah is perform _____ before going to the `Eed prayers. 24. The sacrificial animal should be free from _______ such as a lame animal whose lameness is evident. 25. First month of Islamic calendar. 26. To perform the sacrifice is a stressed _____. Down 1. Prophet, born to Hajar. 2. When Allaah decrees a thing He says ___ and it is! 4. Supplication 6. There are _____ days of Tashreeq. 7. Only those ___________ able are required to sacrifice an animal. 9. al-Maitah (dead animals not slaughtered) is ______ to eat. 10. The slaughterer must be either a ______ or from the People of the Book (Ahlul-Kitaab). 13. For the `Eed salaah the _______ occurs after the salaah. 15. The best day of the year is Yawm an-_____. 19. The Qur'aan was revealed to man and ________. 20. Bulls, ______ , sheep or goat may be sacrificed. 21. _________ or sacrificing for the sake of Allaah is an act of worship

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