Source (just word search ‘shaving’)

pearlsfromislam:

I ask you to not belittle nor attack any of your brothers and sisters because of what they preach. I ask you to avoid swearing. I ask you to control your anger. I ask you to approach people in a peaceful manner. I ask you to not discredit the intellect of any of your brothers and sisters because God only knows what is in the hearts of His servants. I ask you to leave aside what does not concern you. Finally, I ask you to pay attention to every single words in the following verse:

But as for those who strive hard in Our cause - We shall most certainly guide them onto paths that lead unto Us: for, behold, God is indeed with the doers of good. (29:69)

There is no unique way to reach Islam and I want you to respect that. If someone found Islam through a speaker who preached peace but whose speech demonstrated an affiliation with a specific party then leave him alone; his personal experience will ultimately shape his understanding of the religion. Also, do not dictate lessons from what you have lived for everyone is fighting different battles. Thank you.

First of all, the translation is incorrect. Which translation are you using? I’ve looked at quite a few and I cannot find the one that says exactly what you have quoted here. What is says is:

“And those who strive hard in us, We shall surely guide them in Our paths; verily Allah is with the good doers.”

But let’s not argue over faulty translations and get right to it.

Allah says:

﴿وَالَّذِينَ جَـهَدُواْ فِينَا﴾

(As for those who strive hard for Us,) meaning the Messenger and his Companions and those who follow him, until the Day of Resurrection,

﴿لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾

(We will surely guide them to Our paths. ) means, `We will help them to follow Our path in this world and the Hereafter.’ Ibn Abi Hatim narrated that `Abbas Al-Hamdani Abu Ahmad — one of the people of `Akka (Palestine) — said, concerning the Ayah:

﴿وَالَّذِينَ جَـهَدُواْ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ ﴾

(As for those who strive hard for Us (in Our cause), We will surely guide them to Our paths. And verily, Allah is with the doers of good.) “Those who act upon what they know, Allah will guide them to that which they do not know.” Ahmad bin Abu Al-Hawari said, “I told this to Abu Sulayman Ad-Darani, and he liked it and said: `No one who is inspired to do something good should do it until he hears a report concerning that; if he hears a report then he should go ahead and do it, and praise Allah because it was in accordance with what he himself felt.”’

﴿وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ﴾

(And verily, Allah is with the doers of good.) Ibn Abi Hatim recorded that Ash-Sha`bi said; “Isa bin Maryam, peace be upon him, said: `Righteousness means doing good to those who ill-treat you, it does not mean doing good to those who do good to you.”’ And Allah knows best. This is the end of the Tafsir of Surat Al-`Ankabut. All praise and thanks are due to Allah.

Clearly from this ayat there is only ONE path to Jannah and that is the path that the prophet (sallallahu alayhi wasallam) and his companions (the salaf, if you will) took. All other paths will lead to destruction.

Thank you.

themindislimitless:

thalamtnafsee:

I highly doubt that Muhammad …

This post is beautiful.

This post is incorrect. Allah does not want us to issue our own tafsir of the Quran. Does He not warn to not speak of our own opinions in His book? We are not born with knowledge of the Quran. We are not born with the ability to just interpret the Quran correctly on our own. If this were the case then why would the prophet (sallallahu alayhi wasallam) make supplication for the benefit of Ibn ‘Abaas?

“O Allaah, grant him understanding of the religion, and teach him the  ta-weel.”
(Reported by al Bukhaaree in the Book of Wudhoo and by Muslim).

You know the story of Ibn ‘Abaas, I’m sure. Both Sunni and Shia alike agree that he was blessed with the knowledge of the Quran. No one disputes that. His tafsir is regarded as the most correct and those he taught are also regarded as correct. If people could just come up with their own opinions about what each ayat in the Quran means, why would the prophet (sallallahu alayhi wasallam) go out of his way to make this special du’a for Ibn ‘Abaas? If there were allowed to be numerous opinions and interpretations of the Quran, why would he do this? Wouldn’t he just let him go and make what he will of the Quran? This is foolishness to believe that we can go and interpret the Quran as we see fit.

You know when Muhammad (sallallahu alayhi wasallam) addressed his companions about a particular verse or chapter, or about any matter, and he would ask them ‘Do you know what X means?’ They would respond, ‘Allah and His messenger know better.’ Honestly, if those who sat beside our prophet (sallallahu alayhi wasallam) didn’t dare to make their own interpretations of the Quran, what right do we think we have to do it today?

“…Say: `Are those who know equal to those who know
not?’ It is only men of understanding who will remember
(that is get a lesson from Allaah’s signs).” 39:9

Where does this notion that we are all qualified to issue our own tafsir come from? Has Allah made us all equal in knowledge? No. The previous ayat confirms this.

“…Allaah will exalt in degree those of you who believe
and those who have been granted knowledge (‘Ilm) …” 58:11

It is as though we are saying that we are all exalted because we all have ‘Ilm. This is so foolish. It doesn’t make sense.

Whoever is ignorant of the truth must go and learn the truth from those who know. Allah says:

“…So ask the people of knowledge if you do not know.” 16:43

O Quranists, what is your “great” interpretation of this? What great rhetoric do you have to invalidate the previous ways of learning (Allah said..His messenger said..his companions said he said..)? Where are you getting this idea that you can interpret the Noble Quran? Because you’re clearly not getting it from the Quran. 

While I was going through the ‘sunnah’ tag I came across this piece of trash. I thought to reblog it but why bother? It comes from the Quranist imbeciles. They don’t understand Islam in the first place so why bother with them? So anyway. I found this pretty thorough explanation on ahlalhdeeth.com and I am sharing it with you now.

بسم الله الرحمن الرحيم والصلاة والسلام على خاتم المرسلين المقتدى به في أمور الدين وعلى آله وصحبه الأطهار ومن تبعهم بإحسان إلى يوم الدين، أما بعد

This is a brief treatise explaining the sound definition of Sunnah in religion. This was a something I wrote couple of days ago on another forum in the aim of explaining the topic to some laypeople who quote mass texts without realizing what these texts mean. Also, the post that I posted there was enough distributed with ill manners of such people and ignorant comments. Therefore, I ask Allah to guard us and protect us from what they have been tested with and hold us fast to the right path and decorate our personalities with best of manners. Ameen.

The main reason behind this writing about this topic is due two main reasons:

a) The fact that many Muslims seem to confuse what is meant with the Sunnah in Islam and as a result they become unaware of which Sunnah that must be focused on.

b) Lack of knowledge about levels of Sunnah and its ranks led many Muslims to compromise what is obligatory for the sake of what is permissible and preferable.

c) Some argue that categorizing the Sunnah into different categories and excluding some of the acts of the Prophet is an innovation of this time and it has even been recognized by any salaf or scholar before.

So, I begin seeking Allah’s assistance with this writing, hoping that such thread bring some benefits to the readers.

The Sunnah (السنّة) in its linguistic meaning came in different definitions that all pour into one meanings;

The author of Lisaan al-Arab defined it to mean: “The way, the method, the regular habits, the nature”. These various lingual definitions seem to require a form of continuation to the act so that it be considered a Sunnah. In other words, based on this definition, acts that are done for some time then stopped are not called Sunnah. Also, it is important to note that the term can apply on anyone and is not restricted to the Prophet (صلى الله عليه وسلم). So, we can say the Sunnah of life, the Sunnah of X and Y, the Sunnah of Son of Adam, the Sunnah of Muslims and etc. However, if this term was used to refer to the Prophet (صلى الله عليه وسلم) then an additional meaning is offered here and the context differ.

Scholars of Hadeeth and Usool preferred to define the Sunnah in its religious context to mean: “what has been described for others to follow” [ السنة : ما رسم ليحتذى ]. This definition was adopted by al-Khateeb al-Baghdadi (463 H.) in his book al-faqeeh and al-muatfaqih, al-Baji al-Maliki (474 H.) as in his Muntaqa. Abu Bakr al-Jassas (370 H.) stated in al-Fusool fil Usool a clearer definition, when he said: “The Sunnah of the Prophet “( صلى الله عليه و سلم) is what he said or did in continous manner so that others follow”[سُنَّةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَا فَعَلَهُ ، أَوْ قَالَهُ ، لِيُقْتَدَى بِهِ فِيهِ ، وَيُدَاوَمَ عَلَيْهِ].

This definition demonstrates that the Sunnah according to the Salaf has not been as understood and defined similarly to most of the recent scholars who defined it to mean:”The acts, the sayings and the silent approvals of the Prophet”. This recent definition is often found in recent fiqh scholars books. The interesting part of this broad definition of recent scholars is that it is the exact definition of “The Hadeeth that is related to the Prophet” according to scholars of Hadeeth [See: Tadreeb al-Rawi by al-Syouti: 1/156, al-Nuzha by al-Hafith: 52]. This confusion of terminology can be cleared out when we know that scholars of Fiqh including the recent ones identify The Sunnah to be either obligatory or recommended. al-Subki defined the Sunnah to be: “The Sunnah in Istlaah (religious context) means: what have been known as obligatory or preferable from the saying of the Prophet” [al-ibhaaj fi sharh al-minhaaj: 1/36]

This definition is actually an explicit statement to explain the general broad definition of Sunnah that has been adopted by recent scholars; Meaning: Any act of the Prophet, requires a supportive saying from the Prophet to show the virtue of such act so it becomes a Sunnah. This outline that the Salaf and scholars only recognized certain acts and sayings of the Prophet (صلى الله عليه وسلم) to be Sunnah in the context of religion that they are preferable for others to act upon.

This distinction has not only been recognized by scholars, but also concluded from the words of the Prophet (صلى الله عليه وسلم) as reported in the authentic hadeeth that is documented in Saheeh Muslim from the Hadeeth of Talha (رضي الله عنه) that he and the Prophet passed by some people who were climbing the tops of Palm-Trees. So, he asked: what do they do? Talha said: they are fruitificating the palm - tree by mixing the male part with the female part. So the Prophet said: I do not see that benefiting them”. So, he told them that so they stopped it”…later on this advice turned out to be wrong which upon the Prophet said: ” I am just a human; if I tell you to do something in your religion then act upon it but if I order you from my own opinion (i.e. in worldly matters that are irrelevant to religion) then know I am just a human” then Aisha narrated in another route the famous addition:” You know better your worldly matters”.

This shows that what the Prophet is only concerned with is matters that are related to religion that can get one closer to Allah. On the other hands, acts that are worldly in its context that have no virtue in itself that is mentioned in texts then it is up to people to decide.

The above explain to us that:

a. The acts of the Prophet are Sunnah in its broad general lingual meaning.

b. The Sunnah in its religious meaning is only refer to the acts that are related to Islam and the Prophet wanted us to act upon directly or indirectly by mentioning the virtue of such act.

c. Early scholars define the Sunnah differently to recent scholars. However, analyzing both definition in the sphere of applications, we realize that they are both on the same page.

************************************************** ************************************************

The above understanding was observed by the companions as well as can be proven in the following texts:

1) al-Tufail reported: I asked Ibn Abbas (رضي الله عنهما): your people claim that Allah’s Messenger (صلى الله عليه وسلم) walked proudly while moving the shoulders (Ramal) during his Tawaf and that such act is Sunnah. Ibn Abbas replied: They said the truth but they were mistaken. I said: what does that mean? He replied: Indeed, he did that but that is not a Sunnah; Quraish said at the time of Hudaybiya treaty let Muhammad and his companions die from Naghaf [i.e. ants that live in camels noses]. Then they signed the truce and agreed that Muslims come next year and stay at Mecca for three days. So, Muslims came and the Prophet said to his companions: Do “raml” thrice while you are performing Tawaf. I [i.e. al-Tufail] said: Your people claim that the Prophet did the Tawaf between the Safaa and Marwa while riding his camel and that is (i.e. tawaf while riding) a Sunnah. He replied: They said the truth but they were mistaken. So I said: what do you mean with that? He answered: “Indeed, the Prophet did Tawaf while riding his camel and they were mistaken because that is not a Sunnah; people used to stay around the Prophet so he was riding his camel so they can hear him and see his position while they do not push him”

[ Sunan Abi Dawd: 1885] and [Musnad Ahmad:5/179].

The hadeeth is authentic and was classified so by sh. al-albani and Ahmad shakir.

The hadeeth as can be noted showed two acts of the Prophet. However, Ibn Abbas denied that such acts to be Sunnah although he acknowledged them being performed by the Prophet.

The reason why he denied such acts to be Sunnah was because he knew that such acts that the Prophet did were not for a religious purpose or as a means to get closer to Allah. Ibn Abbas actually saw in these acts to be ordinary worldly acts (i.e. riding so that others can hear and raml to tease disbelievers)

2) Imam Muslim documented in his Saheeh that Aisha (رضي الله عنها) said: Going down “al-Abtah” is not Sunnah. The Prophet only went down there because it was easier for him when he wanted to exit the place”

[ Saheeh Muslim: 1311]

Imam al-Nawawi said in his Sharh: ” Aisha and Ibn Abbas did not act upon it because they viewed this act to happen not for a religious purpose. Yet, other companions acted upon it and because identifying whether this act was performed on religious basis or not, companions differed on it”

From the above, we conclude that companions and scholars differentiated between the acts of the Prophet (صلى الله عليه وسلم). They viewed acts that are performed on religious basis to get one closer to Allah as Sunnah while other acts that are done for other reasons as general acts.

Based on that, we know that Sunnah can be divided to the following categories according to its nature:

Sunan Mua’kadda: These are Sunan that we are encouraged to do and have been continuously acted upon by the Prophet such like the Sunnah of the fajr.

Sunan Ghair Mu’akdda: These are Sunan that we are encouraged to do due its mentioned rewards, however, were not performed regularly by the Prophet such like the Sunnah before Asr.

Sunan A’daat: These are habits and customs that no texts states a virtue or reward for them. Also, no texts encourage acting upon them. This is like clothes, walking, talking and etc.

Based on that, we know that Sunnah can be divided to the following categories according to its rulings:

Sunan Wajiba (obligatory): It is every command of the Prophet that cannot be found any other text prove that such command was said to mean preferable. Such like: “do not backbite each other”.

Sunan Mustahabba: (preferable): It is every command of the Prophet that have another proof that shows the command came to mean preferable. Such like: ” Pray as you see me pray” then in another hadeeth only certain acts were mentioned so that one’s Salaat can be accepted”

Sunan Mubahaa( Permessible): These are acts that no texts happen to exist and shows a virtue for it or that they are acted upon based on religious purposes such like: clothes of the Prophet and etc.

The great trustworthy scholar Makhoul al-Shami who is from the young Tabi’een (died at 100 H.) said: “Sunnah is two types; Sunnah to follow and that is from guidance and to abandon is a form of misguidance, and Sunnah that following it is good and abandoning is fine. The example of the first type is the Sunnah of the Salaat of Eid, The Adhaana and Iqamaa and so forth while the example of the second type is what was reported from the way of the Prophet’s sitting, standing up, clothes and way of riding”

[Usool al-Sarkhasi: 1/114]

Argument:

One might argue that why we do not consider the clothes of the Prophet (صلى الله عليه وسلم) to be Sunnah?

We say:

Any act that has no text from the Prophet to show that this type of clothes is recommended then it cannot be considered Sunnah in its religious context. Yet, it can be considered Sunnah in its lingual definition.

It is proven that the Prophet was gifted a garment from disbelievers and he wore it, so does it make sense to say clothes of the disbeliever is Sunnah to wear?!! Also, is there any scholar in the world who ever said that riding a camel is Sunnah because the Prophet did ride a camel?!! These examples are given at this point to show the incorrectness of reasoning of some laypeople when it comes to Sunnah.

How can one benefit from this thread?

The purpose of this thread is to show that there are obligatory and preferable Sunnah that need to be acted upon before one becomes fussy about acts of the Prophet that are permissible to act upon such like his eating habits, clothes and etc.

How many people we know who are deeply involved in Riba but are fussy about eating using the hand?

How many people we know who hears a hadeeth that opposes what he is upon then he insult you and tells you I am from such and such Madhab and i do not care but you find him too fussy about eating on the floor or wearing a turban?


I ask Allah to grant us Muslims enough piety, courage and manners to admit our mistakes and respect the words of the Prophet that told us to do before we start acting about things he never told us to do.

I finish with the famous story of Imam Malik and his respect to Sunnah and Hadeeth:

He was approached by one man while he was walking in the market and asked him about a hadeeth. However, Imam Malik refused to answer him and said: “By Allah, this is not a suitable place (i.e. Markets) so that Hadeeths be discussed. Meet me in the masjid”

Finally, what I have said correct in this article is from Allah and only due Allah’s bless on me. And what I have said that is incorrect then it is only from me and the Shaytaan.

Wallahu A’lam

So many great points made in this khutbah

Siraatul Mustaqeem by Imam Muhammad Ndiaye

Awesome khutbah on destiny by Imam Muhammad Ndiaye

Question:

All praise belongs to Allaah. The following question was addressed to the General Chairman of the Permanent Committee for Scientific Researches and Religious Verdicts: Many people, especially those groups associated with the army, wear sports clothes that leave uncovered a small area under the navel and half of the thighs, or more on some occasions. This has become very widespread. Please give us your view on this important issue, and explain the Shari’ah ruling for it, important because it has become accepted among people to wear these clothes. Answer:

Covering one’s ‘Awrah is obligatory according to a consensus of the Muslims. The woman’s body is all ‘Awrah, and there is a consensus that the buttocks and private parts of a man are his ‘Awrah as well. But the correct scholarly opinion is that the ‘Awrahfor man is everything between his knee and navel. This is based on what is reported from ‘Ali, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said,

“Don’t reveal your thigh, and don’t look at somebody else’s thigh, be they dead or alive.” (Abu Dawud no. 3140 and Ibn Majah no. 146)

It is reported that Muhammad bin Jahsh said that once, the Messenger of Allaah (sallAllaahu `alayhi wa sallam) passed by Ma’mar, whose thighs were uncovered. The Prophet (sallAllaahu `alayhi wa sallam) said,

“O Ma’mar, cover your thighs, for the thighs are ‘Awrah.” (Ahmad 5/290, Mustadrak of Al-Hakim 4/180 no. 7361 and Al-Bukhari no. 371)

Recorded by Ahmad in his Musnad, Al-Bukhari in disconnected form, and Al-Hakim in his Mustadrak

It is also reported from Ibn ‘Abbas, may Allaah be pleased with them, that the Prophet (sallAllaahu `alayhi wa sallam)said,

“The thigh is ‘Awrah.” (At-Tirmithi no. 2797 and Ahmad 1/275)

Recorded by At-Tirmizi and Ahmad with the wording:

“Allaah’s Messenger (sallAllaahu `alayhi wa sallam) passed by a man whose thigh was exposed so he said:

“Cover your thigh, for a man’s thigh is ‘Awrah.” (Ahmad 5/290 and Mustadrak of AJ-Hakim no. 4/180 no. 7361)

It was also reported from Jarhad Al-Aslami that he said, “Allaah’s Messenger (sallAllaahu `alayhi wa sallam) passed by me while I was wearing a Burdah and my thigh was exposed. He (sallAllaahu `alayhi wa sallam) said:

“Cover your thighs, for the thigh is ‘Awrah.” (At-Tirmithi no. 2798 and Ahmad no. 3/478)

Recorded by Malik in Al-Muwatta, Ahmad, Abu Dawud, and At-Tirmizi, who said it was Hasan. These Hadeeths strengthen each other, so that they are raised to the level of being valid proofs. O Allaah, send your prayers and blessings on Muhammad, on his family, and on his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 383-385, DARUSSALAM

2012 FatwaIslam.Com
Fatwa - Islamic Rulings - Islamic Scholars

Brothers, stop wearing shorts. I’m not joking. It’s haram for Muslim men to wear shorts. Show some modesty, please.

Wa alaikum asalam. I’m fine. Thanks for asking! Anyway. In response to what this girl has said, I would have asked her what qualifies her to be a muhadditha. Seriously. Because the last greatest muhaddith of our lifetime passed away in 1998. Here’s what he and others had to say: 

www.al-athariyyah.com/media/pdf/sisters/adjusting_eyebrows.pdf

The hadith is authentic. Why take a gamble with something like this? It says that Allah has cursed these women. Do we really want to sit there and take such a risk over an honestly UGLY fashion trend? Thin and shaped eyebrows can’t hold a candle to full and natural looking eyebrows. It is a timeless look.

Speaking of things that are timeless- Islam. So let’s run with what this girl was saying for a moment. If not plucking the eyebrows was used to distinguish the Muslimah from the disbelieving woman, as was the hijab and the niqab, then why would we stop doing this today? We still wear the hijab and the niqab, no? We still maintain that imitating the disbelievers makes us a disbeliever as well, no? So why carry over the hijab and the niqab and leave the natural eyebrows in the past? It does not make sense. Not one bit. If you happen to run into these sisters again, I strongly recommend that you advise them of all of this. Perhaps even give them the pdf I shared as well.

Hadith - Abu Dawud, Narrated Abdullah ibn Amr ibn al-‘As

The Apostle of Allah said:Do not pluck out grey hair. If any believer grows a grey hair in Islam, he will have light on the Day of Resurrection. (This is Sufyan’s version). Yahya’s version says:Allah will record on his behalf a good deed for it, and will blot out a sin for it.

^ My face when I read this.

sexinthesunnah:

Tape number No. 1/ 386 regarding the Fiqh principle that a waajib (obligation) cannot suffice another waajib

Translated by Abdulilah ibn Rabah Lahmami

The obligation to take two baths on Friday if one wakes up with Janaba

Sheikh al-Albaani rahimahullaah says:

“An example, a women has to do…

Subhanallah! The things I did not know!