UAE Friday sermon: Best deeds are done continuously

      أَحَبُّ الأَعْمَالِ أَدْوَمُهَا

      الْخُطْبَةُ الأُولَى

الْحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ، نحمدُهُ سبحانَهُ حمدًا يليقُ بجلالِ وجهِهِ وعظيمِ سلطانِهِ، وَأَشْهَدُ أَنْ لاَ إلهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَمْ يَلِدْ وَلَمْ يُولَدْ، وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ، أمَرَ بالمداومةِ عَلَى العبادةِ والطاعةِ، وَأَشْهَدُ أَنَّ سَيِّدَنَا وَنبيَّنَا مُحَمَّداً عَبْدُ اللَّهِ وَرَسُولُهُ النبيُّ الأمينُ، عَبَدَ رَبَّهُ شاكرًا حتَّى أتاهُ اليقينُ، فاللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَعَلَى مَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدين.

أَمَّا بَعْدُ: فَأُوصِيكُمْ عِبَادَ اللَّهِ وَنَفْسِي بِتَقْوَى اللَّهِ تَعَالَى وَطَاعَتِهِ، يَقُولُ اللَّهُ عَزَّ وَجَلَّ:] يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ[^([1]).

أيهَا المسلمونَ: مَنْ سَعَى إلَى ربِّهِ جَلَّ وعلاَ وأَوَى إليهِ فهُوَ السعيدُ، وإنَّ مِنْ أَرْجَى مَا يتواصَلُ العبدُ بهِ معَ ربِّهِ أَنْ يتقرَّبَ إليهِ بِمَا يُحبُّ، ومِنْ أَحَبِّ الأعمالِ إلَى اللهِ تعالَى المداومةُ عَلَى الطاعاتِ، والاستقامةُ علَى فِعْلِ الخيراتِ، التِي تُبَلِّغُ الجناتِ، وتَمْنَحُ السكينةَ فِي الحياةِ وبعدَ المماتِ، قالَ تعالَى:( إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ المَلائِكَةُ أَلاَّ تَخَافُوا وَلاَ تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَتِي كُنتُمْ تُوعَدُونَ* نَحْنُ أَوْلَيَاؤُكُمْ فِي الحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ)^([2]) فالمداومةُ عَلَى فِعلِ الطاعاتِ فضيلةٌ كانَ رسولُ اللهِ r كثيرًا مَا يُوصِي بِهَا الناسَ، فعَنْ سُفْيَانَ بْنِ عَبْدِ اللهِ الثَّقَفِيِّ رضي الله عنه قَالَ قُلْتُ: يَا رَسُولَ اللَّهِ قُلْ لِي فِي الْإِسْلَامِ قَوْلًا لَا أَسْأَلُ عَنْهُ أَحَدًا بَعْدَكَ. قَالَ: قُلْ: آمَنْتُ بِاللهِ، ثُمَّ اسْتَقِمْ^([3])

بَلْ إنَّ الحرصَ علَى الطاعةِ والثباتَ عليهَا مِنْ أجلِّ الأُمورِ التِي يُحبُّهَا اللهُ تعالَى ورسولُهُ r فعَنِ السيدة عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ: سُئِلَ النَّبِيُّ r أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ: أَدْوَمُهَا وَإِنْ قَلَّ^([4]).

عبادَ اللهِ: وإنَّ مِنْ علاماتِ قبولِ الحسنةِ فِعْلَ حسنةٍ بعدَهَا، قالَ تعالَى:( وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى)^([5]) وذلكَ لأنَّ الهُدَى يرشدُ إلَى الهُدَى، والخيرَ يدعُو إلَى الخيرِ^([6]) فاحرصُوا أيهَا المسلمونَ علَى فِعلِ الخيراتِ، وابتغُوا الفضلَ مِنَ اللهِ عزَّ وجلَّ، فـأَتْبِعُوا الحسنةَ بالحسنةِ، فإنَّ للحسنةِ ضياءً فِي الوجْهِ، وقوةً فِي البدنِ، وسِعةً فِي الرزقِ، ومحبةً فِي قُلوبِ الخَلْقِ، وبركةً فِي المجتمعِ.

أيهَا المسلمونَ: إنَّ العمَلَ الصالِحَ زادُ المؤمنِ وسبيلُهُ إلَى الجنةِ، واللهُ سبحانَهُ يُحبُّ مُواصلةَ العملِ ومداوَمَتَهُ، ويجزِي علَى دوامِهِ مَا لاَ يجزِي عَلَى الْمُنْقَطِعِ منْهُ^([7]). ولقَدْ كانَ النبيُّ r إذَا عملَ عملاً داوَمَ عليهِ، فعَنِ السيدةِ عَائِشَةَ رضي الله عنها قَالَتْ: كَانَ رَسُولُ اللَّهِ r إِذَا عَمِلَ عَمَلًا أَثْبَتَهُ^([8]).

فَمَنْ طَلَبَ الحسناتِ وَرَغِبَ فِي الثباتِ عَلَى الطاعاتِ فعليهِ أَنْ يستعينَ باللهِ تعالَى، ويتوكَّلَ عليهِ، ويُخلِصَ النيةَ لَهُ، ويَطلُبَ التوفيقَ منْهُ، فهُوَ سبحانَهُ الْمُوَفِّقُ لكُلِّ خيرٍ، قالَ تعالَى عَلَى لسانِ نبيِّهِ شعيبٍ عليهِ السلامُ:( وَمَا تَوْفِيقِي إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ)^([9])

وقَدْ كانَ النبيُّ  rيُكْثِرُ فِي دُعَائِهِ من أَنْ يقولَ :« اللَّهُمَّ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ»^([10]).

ومَنْ رُزِقَ العملَ فينبغِي أَنْ يطلبَ القبولَ مِنَ اللهِ، ولا يَتَّكِلَ عَلَى أعمالِهِ وإِنْ كَثُرَتْ، وإنَّمَا يرجُو رحمةَ ربِّهِ عزَّ وجلَّ، فعَنْ أَبِي هُرَيْرَةَ رضى الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ r :« لَنْ يُنَجِّىَ أَحَداً مِنْكُمْ عَمَلُهُ». قَالُوا: وَلاَ أَنْتَ يَا رَسُولَ اللَّهِ؟ قَالَ:« وَلاَ أَنَا، إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِرَحْمَةٍ، سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا، وَشَىْءٌ مِنَ الدُّلْجَةِ. وَالْقَصْدَ الْقَصْدَ تَبْلُغُوا»^([11]).

عبادَ اللهِ: الْزَمُوا مَا كُنتُمْ عليهِ مِنَ الخيرِ مَعَ ربِّكُمْ وداوِمُوا عليهِ ، فلاَ تذَرُوا الصيامَ بعيدًا عَنْ أيامِكُمْ، فَقَدْ كانَ النبيُّ r يُوصِي أصحابَهُ بصيامِ ثلاثةِ أيامٍ مِنْ كُلِّ شهرٍ؛ فعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَوْصَانِي خَلِيلِي r بِثَلَاثٍ: صِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ وَرَكْعَتَيْ الضُّحَى وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ^([12]).

واجعَلُوا لأنفُسِكُمْ مِنَ الليلِ نصيبًا وإِنْ قلَّ، فقيامُ الليلِ شرَفُ المؤمنِ وعِزُّهُ، فعَنْ سَهْلِ بْنِ سَعْدٍ رضي الله عنه قَالَ: جَاءَ جِبْرِيلُ إِلَى النَّبِيِّ r فَقَالَ: يَا مُحَمَّدُ ... اعْلَمْ أَنَّ شَرَفَ الْمُؤْمِنِ قِيَامُ اللَّيْلِ، وَعِزِّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ^([13]).

وقدِّمُوا لأنْفُسِكُمْ مَا تستظِلُّونَ بهِ يومَ القيامةِ مِنَ الصدقةِ، فَقَدْ قَالَ رَسُولُ اللَّهِ r :« كُلُّ امْرِئٍ فِي ظِلِّ صَدَقَتِهِ حَتَّى يُفْصَلَ بَيْنَ النَّاسِ ، أَوْ قَالَ : يُحْكَمَ بَيْنَ النَّاسِ»^([14]).

ورَطِّبُوا أَلْسِنَتَكُمْ بِذِكْرِ اللهِ وتلاوةِ القرآنِ الكريمِ تسعَدُوا فِي الدنيَا وتفوزُوا فِي الآخرةِ، قَالَ رَسُولُ اللَّهِ r :« عَلَيْكَ بِتِلاَوَةِ الْقُرْآنِ وَذِكْرِ اللهِ، فَإِنَّهُ نُورٌ لَكَ فِي الأَرْضِ، وَذُخْرٌ لَكَ فِي السَّمَاءِ»^([15])

وافعَلُوا الخيرَ لأنفُسِكُمْ، وابذلُوا المعروفَ للناسِ تربَحُوا وتُفْلِحُوا، قالَ اللهُ تعالَى:( وَافْعَلُوا الخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ)^([16]) وقالَ رَسُولُ اللَّهِ r :« خَيْرُكُمْ مَنْ يُرْجَى خَيْرُهُ»^([17]).  

فَاللَّهُمَّ إِنَّا نَسْأَلُكَ أَنْ تُوَفِّقَنَا للثباتِ عَلَى طاعتِكَ والفوزِ بمرضاتِكَ والهدْيِ لطَاعَةِ رَسُولِكَ مُحَمَّدٍ r وَطَاعَةِ مَنْ أَمَرْتَنَا بِطَاعَتِهِ, عَمَلاً بقولِكَ:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[^([18])

نَفَعَنِي اللَّهُ وَإِيَّاكُمْ بِالْقُرْآنِ الْعَظِيمِ، وَبِسُنَّةِ نَبِيِّهِ الْكَرِيمِ صلى الله عليه وسلم

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، فَاسْتَغْفِرُوهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

الْخُطْبَةُ الثَّانيةُ

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ وَعَلَى أَصْحَابِهِ أَجْمَعِينَ، وَعَلَى التَّابِعِينَ لَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.

أَمَّا بَعْدُ: فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ حَقَّ تَقْوَاهُ، وَاعْلَمُوا أنَّ مِنْ أجلِّ مَا ينبغِي للمسلمِ المحافظةُ عليهِ : أداءَ الصلواتِ الخمسِ فِي جماعةٍ، فإنَّهَا مِنْ سُنَنِ الهُدَى؛ فعَنْ عَبْدِ اللَّهِ بنِ مسعودٍ قَالَ : مَنْ سَرَّهُ أَنْ يَلْقَى اللَّهَ غَدًا مُسْلِمًا فَلْيُحَافِظْ عَلَى هَؤُلَاءِ الصَّلَوَاتِ حَيْثُ يُنَادَى بِهِنّ، فَإِنَّ اللَّهَ شَرَعَ لِنَبِيِّكُمْ r سُنَنَ الْهُدَى، وَإِنَّهُنَّ مِنْ سُنَنِ الْهُدَى ... وَمَا مِنْ رَجُلٍ يَتَطَهَّرُ فَيُحْسِنُ الطُّهُورَ ثُمَّ يَعْمِدُ إِلَى مَسْجِدٍ مِنْ هَذِهِ الْمَسَاجِدِ إِلَّا كَتَبَ اللَّهُ لَهُ بِكُلِّ خَطْوَةٍ يَخْطُوهَا حَسَنَةً وَيَرْفَعُهُ بِهَا دَرَجَةً وَيَحُطُّ عَنْهُ بِهَا سَيِّئَةً^([19])

هَذَا وَصَلُّوا وَسَلِّمُوا عَلَى مَنْ أُمِرْتُمْ بِالصَّلاَةِ وَالسَّلاَمِ عَلَيْهِ، قَالَ تَعَالَى:]إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا[^([20])

وَقَالَ رَسُولُ اللَّهِ r:« مَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْراً»^([21]) اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَى سَيِّدِنَا وَنَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ، وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ: أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وَعَنْ سَائِرِ الصَّحَابِةِ الأَكْرَمِينَ، وَعَنِ التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.

اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَنَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، اللَّهُمَّ إِنَّا نَسْأَلُكَ الْجَنَّةَ لَنَا وَلِوَالدينَا، وَلِمَنْ لَهُ حَقٌّ عَلَيْنَا، وَلِلْمُسْلِمِينَ أَجْمَعِينَ. اللَّهُمَّ لاَ تَدَعْ لَنَا ذَنْبًا إِلاَّ غَفَرْتَهُ، وَلاَ هَمًّا إِلاَّ فَرَّجْتَهُ، وَلاَ دَيْنًا إِلاَّ قَضَيْتَهُ، وَلاَ مَرِيضًا إِلاَّ شَفَيْتَهُ، وَلاَ مَيِّتًا إِلاَّ رَحِمْتَهُ، وَلاَ حَاجَةً إِلاَّ قَضَيْتَهَا وَيَسَّرْتَهَا يَا رَبَّ الْعَالَمِينَ، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ. اللَّهُمَّ وَفِّقْ وَلِيَّ أَمْرِنَا رَئِيسَ الدَّوْلَةِ، الشَّيْخ خليفة بن زايد، وَأَدِمْ عَلَيْهِ مَوْفُورَ الصِّحْةِ وَالْعَافِيَةِ، وَاجْعَلْهُ يَا رَبَّنَا فِي حِفْظِكَ وَعِنَايَتِكَ، وَوَفِّقِ اللَّهُمَّ نَائِبَهُ لِمَا تُحِبُّهُ وَتَرْضَاهُ، وَأَيِّدْ إِخْوَانَهُ حُكَّامَ الإِمَارَاتِ وَوَلِيَّ عَهْدِهِ الأَمِينَ. اللَّهُمَّ اغفِرْ لِلْمُسْلِمِينَ وَالْمُسْلِمَاتِ الأَحْيَاءِ مِنْهُمْ وَالأَمْوَاتِ، اللَّهُمَّ ارْحَمِ الشَّيْخ زَايِد، وَالشَّيْخ مَكْتُوم، وَشُيُوخَ الإِمَارَاتِ الَّذِينَ انْتَقَلُوا إِلَى رَحْمَتِكَ، وَأَدْخِلِ اللَّهُمَّ فِي عَفْوِكَ وَغُفْرَانِكَ وَرَحْمَتِكَ آبَاءَنَا وَأُمَّهَاتِنَا وَجَمِيعَ أَرْحَامِنَا وَمَنْ لَهُ حَقٌّ عَلَيْنَا. اللَّهُمَّ احْفَظْ دَوْلَةَ الإِمَارَاتِ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَأَدِمْ عَلَيْهَا الأَمْنَ وَالأَمَانَ وَعلَى سَائِرِ بِلاَدِ الْعَالَمِينَ⁽[22]⁾. اذْكُرُوا اللَّهَ الْعَظِيمَ يَذْكُرْكُمْ، وَاشْكرُوهُ علَى نِعَمِهِ يَزِدْكُمْ ] وَأَقِمِ الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ[^([23])

---

([1]) الحشر : 18.

([2]) فصلت : 30 – 31 .

([3]) مسلم : 62 .

([4]) متفق عليه .

([5]) مريم : 76.

([6]) فتح القدير للشوكاني 4/476.

([7]) فتح الباري لابن رجب 1/84.

([8]) مسلم : 746.

([9]) هود : 88.

([10]) الترمذي : 3522.

([11]) متفق عليه .

([12]) متفق عليه .

([13]) الطبراني في الأوسط 4/306 ، والحاكم في المستدرك 4/324 .

([14]) مسند أحمد : 17333 وصحيح ابن خزيمة 4/94.

([15]) صحيح ابن حبان 2/80 .

([16]) الحج : 77.

([17]) الترمذي : 2263.

([18]) النساء : 59.

The best deeds are those done on a continuous basis — Muslims will be told today.

“The fortunate amongst us are those who seek their Lord and turn to Him,” says today’s sermon.
“So the best way to communicate with Allah requires of us performing such dearest acts to Him like continuous devotion and obedience to Him and doing all good deeds.”
A verse from the Quran says: “indeed, those who have said, “Our Lord is Allah” and then remained on a right course — the angels will descend upon them, a [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. We were your allies in the worldly life and in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request.”
Likewise, Prophet Mohammed always stressed the importance of consistency; he was quoted saying in a hadith: “the acts most pleasing to Allah are those which are done continuously, even if they are small.”
Moreover, continuing with a good deed is a sign that it has been accepted since the beginning: “and Allah increases those who were guided, in guidance,” says the Quran.
Prophet Mohammed was keen on the concept of consistency and frequently asked Allah in dua’a: “O Changer of the hearts, make my heart firm upon Your religion.”
He once said to his companions: “none of you will be saved by his actions?” “Not even you, Messenger of Allah?” they asked. “Not even me,” he replied, “unless Allah covers me with mercy from Him. But act correctly and wisely and worship in the morning and evening and during part of the night. Keep to a middle path and you will arrive.”
“Keep on good work by, for example, fasting some days as recommended by our Prophet pbuh. On this matter, he used to tell his Companions to fast three days each month” concludes the sermon, “you are also required to keep your tongue moist with Dhikr and recitation of Quran so that you live happily in this life and win the next.”

Danger for the students of Knowledge Who do You Take Your Deen From???

 

 AsSalama Laykum Wa Rahmatullah Wa Barakatuhu

More than anything for the student of knowledge ,it is Important to know where you are registering to attend classes and the pedigree of the scholar or Teacher you follow.....
 .In a word that this teacher speak'qallallah wa qalla Rassul" or on their desire.Is their exegesis or Tafseer authentic ? Their aqueedah Upright?! for God KNOWS how many centers i have been From the Nonsensical explanation of matters of tawheed to the bad Akhlaq who claim but very few follow the correct methodology of teachings,
Dear readers i shall develop on that aspect with the adequate proof, within weeks InshALLAH As it is very important matter indeed .


Review:

Due to the weakness in the Ummah and lack of comprehension of the pure Islamic methodology, it is common in our time that an ignorant person is taken as a person of knowledge, and that an ignorant person assumes the role and responsibility of a speaker and caller to Islaam. Despite the mountain of statements from the Salaf, the likes of al-Laalikaaee, al-Barabahaaree, Ahmad Ibn Hanbal, Ibn Sireen and so on imploring the Muslims to stick to the Scholars, the people of sunnah (the jama'aah) and to stay away from doubtful matters.

So before seeking to sit in a gathering, have you asked yourself:
- Is this person known to the scholars or their students?
- Does he have tazkiyaat of any sort?
- Who are his companions (from whom does he sit with)?
- Does he frequent the gatherings of Ahlus-Sunnah, their masaajid, seminars, lectures etc.?
- What do the people of Sunnah and Salafiyyah in his area say about him?
- Does he cooperate with Ahlul-Bid'ah, their masaajid and programmes (is he here, there and everywhere)?

Do you put up these roadblocks in your mind before setting out to seek knowledge with a man?  Seeing that it is from the most important affairs you could ever set out upon...your salvation, your 'aqeedah, your path towards paradise insha'Allaah

Shaykh Ahmad Bazmool states:

'...This is how important this is, this knowledge is deen, something that he will be raised with on the day of judgment...the Muslim must look and take his deen from Ahlus-Sunnah, as-Salafiyyoon, known for knowledge, being upright and having taqwaa'

'Imaam Maalik said it is not enough for someone to be a worshipper, and to be known for Zuhd, outward expression of worship, that you take from them...but they did not take from them because that was not their affair (knowledge), they were worshippers that's all. In this time we see someone who has a lihyah (beard), his thobe above his ankles and he is then the muftee of his area, this is a mistake!'

'It is forbidden for the one who is asked and doesn't know, to answer. Likewise it is haraam for the one to ask one who doesn't know...he has to ask the scholar...if you had a medical situation, would we go to a mechanic? And if we had a problem with our car, would we go to a farmer...no we would go to each individual who is a specialist in their field...so when it comes to the issue of deen, we must go to the scholars, it is not right to ask (just) anybody or do what everyone else is doing.'

''Abu Dardaa' went to the masjid one day (in the time of the tabi’een) and he observed the people praying differently than according to the Sunnah, so he came home angry and his wife (Ummudh-Dardaa') asked him what has made you angry? He said, 'By Allaah I don't see anything from the time of the Prophet (sallallaahu 'alayhi wa sallam) except praying together (meaning that they had abandoned much of the Sunnah). This is his statement whilst he was close to the time of the Messenger (sallallaahu 'alayhi wa sallam). So what about know? 1400 years after that, are general masses upon Sunnah? Are the general masses upon knowledge? No! Rather we should follow the scholars!'

From the other points discussed:

• An Important point is made about leaving off taking knowledge even from the one who speaks with the 'Aqeedah of Ahlus-Sunnah yet he has hizbiyyah with him or Surooriyyah with him (i.e. someone simply speaking with the haqq doesn't make him a person of knowledge or a person to sit with)
• The corrupt principle of 'taking the good/leaving the bad', making oneself a private investigator into the affairs of many people of many different beliefs and then appointing oneself as the criterion between what to take and what to leave (not realising that he, himself, is ignorant, he can't protect himself from this fitnah and this isn't from the manhaj of Ahlus-Sunnah to sit with Ahlul-Bid'ah in this regard)

 http://www.learnaboutislam.co.uk/audio/uways-at-taweel/Manhaj/2014-01-22-Uwais-Taweel-Verily-this-knowledge-is-Religion-so-look-from-whom-you-take-your-religion-from.mp3

Ruling on Reading the Qur’an in the Mind, not Physically with Lips – Sh.ibn Baz

The following question was posed to Shaikh Bin Baz: “Some people get a mus’haf and look into it [reading in the mind] without moving their lips; is it still applicable to term this scenario as “reading the Qur’an”? Or is it a must to pronounce/utter the words and for that to be heard in order to deserve the reward for reading the Qur’an? And is a person rewarded for just looking into a mus’haf [reading in mind]?

There is nothing preventing looking into the Qur’an without reading [physically] to ponder and contemplate and understand the meanings, but the one who does this is not considered “a reader” [to have actually 'read' the Qur'an] and he does not receive the virtue of actually reading unless he pronounces the words and physically reads the Qur’an, even if those around him cannot hear [i.e. it is not required to be loud, but physical pronunciation required though], due to the statement of the prophet “Read the Qur’an for indeed it will come as an Intercessor for its companions on the Day of Judgement” [Muslim]. The prophet  صلى الله عليه و سلم intended by the ‘companions of it’ i.e. those who act upon it, just as it is mentioned in other ahaadith.
Similarly the prophet صلى الله عليه و سلم said, “Whoever reads a letter of the Qur’an so for him is a reward, and every reward is 10-fold of its example” [at-Tirmidhy & ad-Daarimy with an authentic chain]. And a person is not considered a “reader” unless he utters [and pronounces that reading], just as the people of knowledge have stated that.

Publicizing Oneself for marriage in the newspapers is not modesty!

QUICK REMINDER

WHITE DAYS FASTING IN SHAWWAL
13 OF SHAWWAL---SATUR 9
14 OF SHAWWAL---SUNDAY 10
15 OF SHAWWAL ---MONDAY 11
YOU CAN COMBINE WITH THE INTENTION OF THE 6 DAYS OF SHAWWAL INSHALLAH
MAY ALLAH ACCEPT 
 

Question:

What is the ruling regarding daughters who publicize themselves in the newspapers and magazines with a description of their characteristics for the one who desires to propose and marry them?
Answer:

A woman publicizing herself in the magazines and newspapers out of a desire for marriage, whilst making a mention of her characteristics is (something) in opposition to shyness, modesty and protection (of a woman from strange men and harm). This is not from the normal habits of the Muslims and it is obligatory to abandon it. This (action) is in violation of the guardianship of her guardian over her, due to the (fact) that a proposal made to her for marriage has (to be done) through him and (with) his agreement. And to Allaah belongs (all bestowal of guidance and ability to perform good deeds).
وصلى الله على نبينا محمد واله وصحبه وسلم
—————————————————————————————————————————————————————————————————————————————————————————
[Source: Fataawaa Al-Mar'atil Muslimah compiled by Daarus Sahaabah and Daar Sabeelil Mumineen with the recommendation of Shaikh Muhammad Al-Imaam page: 538 or see Fataawaa Al-Lajna Ad-Daa-imah 40/18]

Fasting the six days of Shawwal after the month of Shawwal has ended

The Following is a summary translation taken from www.ibnothaimeen.com


Sheikh ibn Uthamin, may Allah have mercy upon him, was asked about a woman who had a debt (missed days) from the month of Ramadan, is it permissible for her to fast the six days of Shawwal before making up the days or should she make up the days first?

The Sheikh answered by saying: If the woman has days to make up from the month of Ramadan then she can not fast the six days of Shawwal until she has made these days up.

This is because the Prophet, peace and blessings of Allah are upon him, said, Whoever fasted the month of Ramadan and then followed it by fasting six days from Shawwal (Then this is equivalent to fasting the entire year) Therefore the one, who has to make up days from Ramadan, has not fasted the month of Ramadan so she will not receive the reward for the six days of Shawwal until she makes up the missed days from Ramadan.

And if making up the missed days of Ramadan were to take the entire month of Shawwal; for example the woman experienced post child-birth bleeding and as a result she did not fast a single day in Ramadan; and then she began to make up the days of Ramadan in Shawwal and she did not complete the days until the month of Dhu al-Qi'dah entered, then at this time she can fast the six days of Shawwal and she will be rewarded for her fasting the days of Shawwal; and this is because her delay was due to necessity. Meaning her delaying the six days of Shawwal is excused, therefore she will be rewarded.

Fasting Six days of the month of Shawwal

Abu Ayyoub reported that the Messenger of Allah, salla Allahu alaihi wa sallam said “Whoever fasts the month of Ramadhan and then follows it by fasting six days during the month of Shawwal will be rewarded as if he had fasted the entire year. [Muslim, at-Tirmithi, Ibn Majah, Abu Dawood and Ahmad by way of Jabir].

These days can be anytime during the month of Shawwal except the first day because it is unlawful to fast the day of Eid. These days do not have to be at beginning of the month nor do they have to be consecutive. Hence, Muslims should seize this opportunity and fast these six days to get Allah’s reward.

Why the fasting of six days of Shawal after Ramadhan equates that of the whole year? Some `Ulamaa’ say that the good deed is rewarded ten times. Thus fasting six days is like fasting 60 days, added to 30 days of Ramadhan times 10 (i.e. 300) it makes it a year.

Fasting voluntary fasts whilst having days (outstanding) from Ramadhaan

Question: What is the ruling regarding the one who has days of fasting remaining from the month of Ramadhaan yet wishes to fast voluntary fasts or fast the day of ‘Aashooraa. (tenth day of Muharram)? For example, he wants to fast both the tenth and eleventh days with the intention of making up (the missed fasts of Ramadhaan) and not the fast of the day of ‘Aashooraa. Also, is it permissible for one to fast the day of ‘Aashooraa., even if he has fasts to make up from the month of Ramadhaan? And is it permissible for one who has days to make up from Ramadhaan to fast the Day of ‘Aashooraa. and the day before it or the day after it, with the intention of making up (what he has missed)?
Response: He should not do the voluntary fast whilst he has a day or days to make up from Ramadhaan. Rather, he should begin by making up that which he has (outstanding) from Ramadhaan, then do the voluntary fast. Secondly, if he fasted the tenth and eleventh days of the month of Muharram with the intention of making up that which he has (outstanding) from the days he did not fast in the month of Ramadhaan, then that is permissible and sufficient in making up two days from that which he has outstanding; For that which the Prophet (sal-Allaahu `alayhe wa sallam) said:
«The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended,…».
And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Verdicts
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Volume 10, Page 401, Fatwa No.6774

Should fasting the six days of Shawwaal be done immediately after the day of ‘eed?

Question: Is the fasting of the six days (of Shawwaal) a must after the month of Ramadhaan immediately after the day of ‘eed, or is it permissible (to do so) after ‘eed by (a number of) days in the month of Shawwaal or not?
Response: It is not a must for him to fast immediately after ‘eed al-fitr, rather it is permissible to begin fasting after ‘eed by a day or (a number of) days. And (also) to fast them continuously or intermittently in the month of Shawwaal according to that which is easy for him. And the issue is quite open in this matter, and it is not obligatory, rather it is a sunnah.
And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Verdicts, comprising -
Fataawa Ramadhaan – Volume 2, Page 693, Fatwa No.698;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 3475

Unable to complete fasting the six days of Shawwaal, is there any sin for this?

Question: I began fasting the six (days) of Shawwaal, however I was unable to complete them because of extenuating circumstances and work. Now I have two days remaining, so what do I do O Eminence (Shaykh), do I make these days up or is there any sin upon me?
Response: Fasting the six (days) of Shawwaal is a recommended act of worship and not an obligation. So for you is the reward of that which you fasted of them, and it is hoped for you the complete reward if that which prevented you from fasting them all was an Islaamically acceptable reason. The Prophet (sal-Allaahu `alayhe wa sallam) said:
«If the servant becomes ill or is travelling then Allaah writes for him that which he used to do when he was in good health and back at home (i.e. not travelling»), narrated by al-Bukhaaree
And there is nothing for you to make up for that which you left of them.
And with Allaah lies all success.
Shaykh Ibn Baaz
Fataawa Ramadhaan – Volume 2, Page 694, Fatwa No. 699;
al-Fataawa libni Baaz

About “The Poem of the Scarf” famously known as ‘Qaseedah Burdah’

introduction
All praise is due to Allah, who sent His messenger with guidance and the true religion so as to give it supremacy over all other religions. Allah is sufficient as a witness.
O Allah, praise and exalt Muhammad, and the followers of Muhammad, just as You praised and exalted Ibraheem and the followers of Ibraheem. Verily, You are full of praise and majesty. O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibraheem and upon the family of Ibraheem. Verily, You are full of praise and majesty.
To Proceed:
During my summer break in England, I came across the ‘Poem of the Scarf’ by Busairi, being circulated by the Sufis as a gauge for loving the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam).
What was surprising was that the novice and the common people had fallen prey to the Sufis, who were deceivingly using the poem as a medium to propagate their corrupted beliefs, drawing their victims closer to Sufism; using the false slogan of loving the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam). In fact, the Sufis were luring the unaware into innovations and Major Shirk.
The author of this notorious poem, Al-Busairi took the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) as his intercessor with Allah, by addressing him and beseeching him for help and relief, which Allah, the Most High, has clarified as worshipping other than Him.

{They Worship besides Allaah things that hurt them not, nor profit them, and they say: “These are Our intercessors with Allaah.” say: “Do you inform Allaah of that which He knows not In the heavens and on the earth?” Glorified and Exalted be He above All that which they associate as partners with him} [18:10]

Busairi’s exaggeration and ignorance of the knowledge of Tawheed-Uloohiyah led him to follow the footsteps of the Jews and Christians, regarding whom the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) said:

O people! Beware of exaggeration in your Deen, for indeed that which destroyed and annihilated those who came before you was exaggeration in the Deen.

The Messenger of Allah also said:

You will follow the practices of your predecessors, inch by inch and yard by yard; so much so that if they were to enter a lizard’s hole, you would also follow them

When he was asked if he meant the Jews and the Christians, he replied:

If not them, who else?

Surprisingly, many of those who have clenched on to the ‘Poem of the Scarf’ by Busairi with their molar teeth, are those who claim to be blind-followers of Imam Aboo Haneefah, ascribing themselves to the Deoabndee and Barailwee sects.
However, Imam Aboo Haneefah said:
“It is not befitting for anyone to call upon Him [Allaah], except by Him, and with the supplications He has permitted and ordered. This is understood from His statement:

{All the Most beautiful names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny [or utter impious speech against his Names.] they will be requited for what they used to do} [07:180]

The Imam also said:

“It is detested [Makruh] for the suppliant to say, ‘I ask You by the right of so and so,’ or, by the right of Your Prophets and Messengers, or ‘by the right of the Sacred House and the Sacred Sanctuary.’”
Will the Deobandees and Barailwees also label Imam Aboo Haneefah a deviant for not extolling the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) as Busairi did? If the one who abandons blind-following [taqleed] of Imam Aboo Haneefah is declared as being misguided, lead astray and following one’s whims and desires, then the Deobandees and Barailwees have committed this very crime in addition to exaggerating in the name of love, and giving preference to Busairi -who wasn’t even a learned man or a scholar- over their ‘Imam-e-Azam’ Aboo Haneefah.
It may be a shock to many people that the founder of Jamaatut-Tableegh, ‘Maulana’ Muhammad IIyaas, stated in his parting advice to ‘’Maulana’’ Yusuf, his successor at the time of his death:
“Ulema should read the Qasida Burdah and the Shiyamul-Habeeb with respect and honour, otherwise without respect and longing, it will be of no use. From reading….. the Qasida Burdah attachment (with Rasuluallah (sal-Allaahu ‘alayhe wa sallam) ) is established.”
I say, rather than an individual establishing an attachment with the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaatut-Tableegh. The hidden agenda of Jamaatut-Tableegh is evident to Ahlus-Sunnah wal Jama’aah, which is to revive Sufism, seizing the innocent people from following the Sunnah, steering them to towards following the teachings of the ‘great’ Sufi, Maulana Ilyas; its founder and the reviver of Sufism through his bigoted sect Jamaatut-Tableegh. In reality, Jamaatut-Tableegh is reviving and propagating the dawah of the Sufis, even on their death beds.
In conclusion, O Muslim! I decided to fulfil my obligation, seeking reward from Allah, the Most High, Alone, by translating into English a synopsis of this poem done by Shaykh Muhammad Jameel Zeeno of Syria so that the reality of this poem be exposed to the innocent Muslims. [Sheikh Muhammed Jameel Zeeno, may Allah preserve him, himself was a Sufi before being guided by Allah, the Most High, to the truth.]
This work is In-sha-Allah, for the benefit of those who seek the truth sincerely without being biased and prejudiced in any manner. It is for those who have the zeal to love the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam), in the manner that his noble companions loved him, without any elements of exaggeration. May Allah guide us all to the truth! Ameen!
Finally, I end my introduction with the great statement of the Messenger of Allah(sal-Allaahu ‘alayhe wa sallam): It has been reported on the authority of Anas bin Malik that a man said to the Messenger of Allah(sal-Allaahu ‘alayhe wa sallam): “O Muhammad! O the best amongst us, and the son of the best amongst us, and our master, the son of our master…”
He (sal-Allaahu ‘alayhe wa sallam) responded by saying:

O People! Say only that which is in accordance to the doctrine of the people of your belief and Deen; and call me a Prophet and a Messenger, and do not let the Shaytaan or the Shayaateen try to overpower and vanquish all of you by obtaining you all as agents and representatives,” and then he said one of the two things: “I am Muhammad the son of Abdullah, or I am Muhammad, the slave of Allah and His Messenger, I do not like you to raise me above the status assigned to me [revealed] by Allah, the Almighty, All-Powerful

Synopsis of Qaseedah Burdah by Shaykh Muhammad Jameel Zeeno
All praise is due to Allah, the Rabb of mankind, jinn, and everything that exists; and may the praise and peace of Allah descend upon his trustworthy Messenger (sal-Allaahu ‘alayhe wa sallam), his noble family, and all his noble companions. To proceed:
This poem by the poet ‘Busairi’ is famous amongst many people, especially the Sufis. If we were to reflect and contemplate on its meanings, then surely we would perceive and observe in it the infringement and violations against ‘The Noble Qur’an’ and the Sunnah of the Messenger of Allah(sal-Allaahu ‘alayhe wa sallam)!
Busairi says in Chapter 10 of his poem, the Poem of the Scarf:

يا أكرم الخلق ما لي من ألوذ به * * * سواك عند حلول الحادث العمم

Most generous of mankind, I have no one to take refuge in;
Except you at occurrence of widespread calamity.

The poet Busairi is calling and seeking the help and aid of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) and is saying to the Messenger of Allâh (sal-Allaahu ‘alayhe wa sallam): ‘I cannot find anyone to take refuge and shelter with at the time of general calamities and hardships except with you.’
This is classified as being Major Polytheism (Ash-Shirkul-Al-Akbar), which regulates the violator to remain and be destined to the Hell-Fire for eternity if he does not repent from it; hence the statement of Allâh:

{And invoke not besides Allâh any that will neither profit you, nor hurt you, but if in case you did so, you shall certainly be one of the Dhâlimûn} [10:106]

The word Dhâlimûn means: the polytheists and wrongdoers because associating partners with Allâh in worship is a great Dhûlm: wrong.

The Messenger of Allâh (sal-Allaahu ‘alayhe wa sallam) said:

Anyone who dies invoking others along with Allaah will definitely enter the Fire

فإن من جودك الدنيا وضرتها 
For verily amongst your bounties is this world, and the hereafter.

This is denial of the Qur’an in which Allaah has stated:

{And truly, unto us belong the Last [Hereafter] and the first [this world]} [92:13]

Therefore this world and the hereafter are both from Allâh and from amongst His creation. It is not from amongst the bounties and generosity of the Messenger of Allâh (sal-Allaahu ‘alayhe wa sallam), and it is not that he (sal-Allaahu ‘alayhe wa sallam) created them so that they are from amongst his creation.

ومن علومك علم اللوح والقلم
And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen.

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) did not know anything that is part of the Preserved Tablet, because nobody has any knowledge of it except Allâh, Alone. This is in reality an overstated praise and exaggeration directed at the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) as far as to deem and believe that this world and the hereafter are from amongst the bounties and generosity of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam).
Furthermore, the poem attributes that he (sal-Allaahu ‘alayhe wa sallam) knows the knowledge of the unseen that is in the Preserved Tablet, and that whatever is in the Preserved Tablet is from amongst the knowledge of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam). This exaggeration has been warned against by the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) and he forbade us from exaggerating and over praising him, as he (sal-Allaahu ‘alayhe wa sallam) said:

Do not praise me excessively as the Christians did to Isaa the son of Maryam; verily, I am only a slave, so call me instead the slave of Allah and His Messenger

Busairi also wrote in Chapter Five the following:

- ما سامني الدهر ضيماً واستجرت به * * * إلا ونلت جواراً منه لم يُضَم
Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused.

Busairi is saying: ‘Whatever disease and distress has afflicted and stricken me, I beseeched and asked from the messenger of Allah (sal-Allaahu ‘alayhe wa sallam) for the cure and healing. So, for the relief of my distress no one but the messenger of Allah (sal-Allaahu ‘alayhe wa sallam) cured me and relieved me.’
Whereas, Allah in the Qur’an narrates from Ibrahim (sal-Allaahu ‘alayhe wa sallam) his saying:

{When I am ill, it is He who cures me} [80:26]

Allah, the Most High says:

{If Allâh touches you with harm, none can remove it but He} [17:06]

The Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) said:

If you ask then ask from Allah, and if you seek help then seek it from Allah

In Chapter Nine, he writes:

فإن لي منه ذمة بتسميتي محمداً * * * وهو أوفى الخلق بالذمم
For verily I have a security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.

Busairi is saying: ‘Indeed I have a promise with the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) that he will enter me into paradise, because of my name being Muhammad.’
From where did he get this promise and guarantee? We know many people who are transgressors and communists from amongst the Muslims whose name is Muhammad. Is naming somebody with the name Muhammad a justification for them to enter paradise? Whereas the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) said to his beloved daughter Fatimah may Allah be pleased with her:

Ask me of what I have anything you wish; I possess nothing with which to protect you from Allah

In Chapter Ten, Busairi writes:

لعل رحمة ربي حين يقسمها * * * تأتي على حسب العصيان في القسم
Perhaps the mercy of my Lord when distributed.

Would be distributed in proportion to the sins.

This is [everything] but truthful and authentic. If the mercy of Allah brings distribution accordingly to the degree of the sins committed as indicated by Busairi in the aforementioned poem, then as a result, it would be incumbent upon the Muslim to increase in his or her sinning until they obtain more from the mercy of Allah. This is something that no Muslim or any intellectual person could say, because without doubt, it contradicts the statement of Allah:

{Surely, Allaah’s Mercy is (ever) near unto the good doers} [56:07]

And also His statement:

{My Mercy embraces all things. That mercy I shall ordain for those who are the Muttaqûn [Allah fearing slaves], and give Zakât; and those who believe In Our Ayât} [156:07]

In Chapter 3, He writes:

وكيف تدعو إلى الدنيا ضرورة من * * * لولاه لم تخرج الدنيا من العدم
How can the necessities of such a noble personality incline him towards this world.
For had it not been for him this world would not have come out of non existence.

Busairi is saying: ‘Had it not been for the Messenger of Allah, the world would have not been created?’ [i.e. this world was created for the Messenger of Allah.]
Allah, the Most High proves him to be a liar and states:

{I [Allâh] created not the jinns and humans except they should Worship Me Alone} [56:51]

Even the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) was created for the sole purpose of worshipping Allah alone and calling to this, Allah states commanding the Messenger of Allah

{Worship your Rubb until there comes unto you the certainty [i.e. death]} [99:19]

In Chapter Five, he writes:

أقسمت بالقمر المنشق إن له * * * من قلبه نسبة مبرورة القسم
I take an oath (of truth) by the moon that was split, it bears.
A connection with his heart (which shows) the truth of my oath.

The Poet Busairi is swearing and taking an oath by the moon, where as the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) has indeed said:

Whosoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah in worship]

[This is an authentic Hadeeth reported by Imam Ahmed in his Musnad]
In Chapter Three, he writes:

لو ناسبتْ قدرَه آياتُه عِظَماَ * * * أحيا اسمه حين يُدعى دَارِسَ الرِمَمِ
If his miracles were proportionate (according) to his rank, in greatness,
Then his name would have, when called out, brought decaying bones back to life.

The meaning of the aforementioned two lines of poetry is the following: ‘If the miracles of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) were ordained proportionately according to his rank in greatness, the dead who have become decayed would arise and come back to life with the remembrance of the name of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam).’
Of course, this did not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) his right from the miracles. It is as though Busairi is objecting to Allah, the Most High, because Allah, the Most High, did not grant and give the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) this right!!
This is a lie and fabrication upon Allah, the Most High, because Allah, the Most High has indeed granted every single prophet proportional miracles for him. For example, Allah had bestowed and granted upon Isa (sal-Allaahu ‘alayhe wa sallam) the miracle of healing the one who was blind, and the leper, and bringing the dead alive [by Allah’s permission], and He, the Most High, also granted and bestowed upon our leader Muhammad (sal-Allaahu ‘alayhe wa sallam) by giving him the miracle of the Noble Qur’an, increasing the little food and water he had, and the splitting of the moon etc.
In conclusion, what is strange is that some people believe this poem has been called and named the ‘Poem of the Scarf’ and ‘The Poem of Healing’, because the poet Busairi – as they claim – became sick, then he saw the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam), who gave Busairi a long outer garment open in front with wide sleeves [like a robe]. Busairi wore this garment and was relieved from his sickness. This is indeed a lie and a fabrication from these people in order to elevate the significance and importance of this poem. How can the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) be pleased with these types of words that contradict and oppose the Qur’an, the guidance of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) and in which there is explicit polytheism?
It is known that a man came to the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) and said to him: “Whatever Allah wishes and you wish,” so the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) responded to him by saying: “Have you taken me as a partner with Allah! Say whatever Allah wishes alone.” This Hadeeth has been reported by Imam Ni’saee in his Sunan with a good chain of narration. And the Arabic word An-Nid means an equal [Al-Mithl] or a partner [As-Shareek].
So beware O Brother and Sister in Islam! From reading the ‘Poem of the Scarf’ and everything that is similar to this that opposes and contradicts the Qur’aan (and) the guidance of the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam). What is really strange in some Muslim countries is that some people read this poem whilst they bid farewell to their dead or when they escort them to the graveyard, and they add other innovations along with this misguided action. However, the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam) has commanded silence at the time of escorting and bidding the funerals farewell.

ماذا تعرف عن قصيدة البردة؟

المرجع: رسالة للشيخ محمد جميل زينو باسم العنوان

الحمد لله رب العالمين، والصلاة والسلام على رسوله الأمين وعلى آله وصحبه أجمعين. أما بعد:

هذه القصيدة للشاعر البوصيري مشهورة بين الناس ولا سيما بين الصوفيين، ولو تدبرنا معناها لرأينا فيها مخالفات للقرآن الكريم وسنة الرسول – صلى الله عليه وسلم -!

يقول في قصيدته:

 يا أكرم الخلق ما لي من ألوذ به * * * سواك عند حلول الحادث العمم

يستغيث الشاعر بالرسول صلى الله عليه وسلم ويقول له: لا أجد من ألتجئ إليه عند نزول الشدائد العامة إلا أنت، وهذا من الشرك الأكبر الذي يُخلد صاحبه في النار إن لم يتب منه، لقوله تعالى:

{ولا تدع من دون الله ما لا ينفعك ولا يضرك فإن فعلت فإنك إذا من الظالمين} [يونس: 106]

(أي المشركين) لأن الشرك ظلم عظيم، وقوله – صلى الله عليه وسلم -:((من مات وهو يدعو من دون الله نداً دخل النار))  رواه البخاري  ( الند: المثيل ).

 فإن من جودك الدنيا وضرتها * * * ومن علومك علم اللوح والقلم

وهذا تكذيب للقرآن الذي يقول الله فيه: ﴿ وإن لنا للآخرة والأولى ﴾ فالدنيا والآخرة هي من الله ومن خلْقِهِ، وليست من جود الرسول صلى الله عليه وسلم وخلقه، والرسول صلى الله عليه وسلم لا يعلم ما في اللوح المحفوظ، إذ لا يعلم ما فيه إلا الله وحده، وهذا إطراء ومبالغة في مدح الرسول – صلى الله عليه وسلم – حتى جعل الدنيا والآخرة من جود الرسول وأنه يعلم الغيب الذي في اللوح المحفوظ بل إن ما في اللوح من علمه وقد نهانا الرسول صلى الله عليه وسلم عن الإطراء فقال: { لا تطروني كما أطرت النصارى ابن مريم، فإنما أنا عبد، فقولوا عبد الله ورسوله } رواه البخاري.

 ما سامني الدهر ضيماً واستجرت به * * * إلا ونلت جواراً منه لم يُضَم

يقول: ما أصابني مرض أو همٌّ وطلبت منه الشفاء أو تفريج الهم إلا شفاني وفرَّج همي.

والقرآن يحكي عن إبراهيم – عليه السلام – قوله عن الله – عز وجل -:

{وإذا مرضتُ فهو يشفين} [الشعراء: 80]

والله تعالى يقول

{ وإن يمسسك الله بضر فلا كاشف له إلا هو} [الأنعام: 17]

والرسول – صلى الله عليه وسلم – يقول: { إذا سألت فأسأل الله وإذا استعنت فاستعن بالله } رواه الترمذي وقال حسن صحيح.

فإن لي منه ذمة بتسميتي محمداً * * * وهو أوفى الخلق بالذمم

يقول الشاعر: إن لي عهداً عند الرسول أن يدخلني الجنة، لأن اسمي محمداً، ومن أين له هذا العهد ؟

ونحن نعلم أن كثيراً من الفاسقين والشيوعيين من المسلمين اسمه محمد، فهل التسمية بمحمد مُبرر لدخولهم الجنة ؟ والرسول صلى الله عليه وسلم قال لبنته فاطمة – رضي الله عنها -:((سليني من مالي ما شِئْتِ، لا أُغني عنك من الله شيئاً)) رواه البخاري.

لعل رحمة ربي حين يقسمها * * * تأتي على حسب العصيان في القسم

وهذا غير صحيح، فلو كانت الرحمة تأتي قسمتها على قدر المعاصي كما قال الشاعر لكان على المسلم أن يزيد في المعاصي حتى يأخذ من الرحمة أكثر، وهذا لا يقوله مسلم ولا عاقل؛ ولأنه مخالف قول الله تعالى

{إن رحمت الله قريب من المحسنين} [الأعراف:56]

والله تعالى يقول:

{ورحمتي وسعت كل شيء فسأكتبها للذين يتقون ويؤتون الزكاة والذين هم بآياتنا يؤمنون} [الأعراف: 156]

وكيف تدعو إلى الدنيا ضرورة من * * * لولاه لم تخرج الدنيا من العدم

الشاعر يقول لولا محمد – صلى الله عليه وسلم – لما خُلقت الدنيا، والله يكذبه ويقول:

{وما خلقت الجن والإنس إلا ليعبدون} [الذاريات: 56]

وحتى محمد – صلى الله عليه وسلم – خُلق للعبادة وللدعوة إليها يقول الله تعالى:

{وأعبد ربك حتى يأتيك اليقين} [الحجر: 99]

أقسمت بالقمر المنشق إن له * * * من قلبه نسبة مبرورة القسم

الشاعر يقسم ويحلف بالقمر والرسول – صلى الله عليه وسلم – يقول: { من حلف بغير الله فقد أشرك } حديث صحيح رواه أحمد.

ثم يقول الشاعر يخاطب الرسول قائلاً:

لو ناسبتْ قدرَه آياتُه عِظَماَ * * * أحيا اسمه حين يُدعى دَارِسَ الرِمَمِ

ومعناه: لو ناسبتْ معجزات الرسول – صلى الله عليه وسلم – قدره في العِظَم، لكان الميت الذي أصبح بالياً يحيا وينهض بذكر اسم الرسول – صلى الله عليه وسلم -، وبما أنه لم يحدث هذا فالله لم يُعط الرسول – صلى الله عليه وسلم – حقه من المعجزات، فكأنه اعتراض على الله حيث لم يعط رسول الله – صلى الله عليه وسلم – حقه!!

وهذا كذب وافتراء على الله، فالله تعالى أعطى كل نبي المعجزات المناسبة له، فمثلاً أعطى عيسى – عليه السلام – معجزة إبراء الأعمى والأبرص وإحياء الموت، وأعطى لسيدنا محمد – صلى الله عليه وسلم – معجزة القرآن الكريم، وتكثير الماء والطعام وانشِقاق القمر وغيرها.

ومن العجيب أن بعض الناس يقولون: إن هذه القصيدة تسمى بالبردة وبالبُرأة، لأن صاحبها كما يزعمون مرض فرأى الرسول – صلى الله عليه وسلم -، فأعطاه جبته فلبسها فبرئ من مرضه – وهذا كذب وافتراء – حتى يرفعوا من شأن هذه القصيدة، إذ كيف يرضى الرسول صلى الله عليه وسلم بهذا الكلام المخالف للقرآن ولهديه – صلى الله عليه وسلم – وفيه شرك صريح؟

علماً بأن رجلاً جاء إلى رسول الله – صلى الله عليه وسلم – فقال له:ما شاء الله وشِئْتَ، فقال له الرسول – صلى الله عليه وسلم -: { أجعلتني لله نداً ؟ قل ما شاء الله وحده } رواه النسائي بسند جيد. والند: المثل والشريك.

فاحذر يا أخي المسلم من قراءة هذه القصيدة وأمثالها المخالفة للقرآن، وهدي الرسول – عليه الصلاة والسلام -، والعجيب أن في بعض بلاد المسلمين من يُشَيع بها موتاهم إلى القبور، فيضمون إلى هذه الضلالات بدعة أخرى حيث أمر رسول الله – صلى الله عليه وسلم – بالصمت عند تشييع الجنائز ولا حول ولا قوة إلا بالله العلي العظيم.