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Who Is A True Wali?

Ibn ‘Uthaymeen said:

“The true wali is the last of the people to call to himself and place a halo of glorification, reverence and the like around himself. You find that he is a believer, pious, unassuming, and he does not make himself known, nor does he love fame, nor does he like people to turn their attention to him, nor to place their hopes or fears in him.

So, simply by wanting people to venerate him, to hold him in esteem, to revere him, to want to be the one they refer to, and upon whom they depend, such person in truth negates taqwaa and he negates wilaayah.”

[Fataawaa Arkaan Al-Islaam, 1/232]

Be Someone Who Is Followed, Not A Follower

Ibn ‘Uthaymeen said:

“It is incumbent upon the Muslim not to be a person without character, a person following every other individual; instead, he should form his character based upon what is required by the Law of Allaah, the Most High, so that he be one who is followed, not a follower, and so that he may be an example for others, not one who follows others’ examples.”

[Fataawaa Arkaan Al-Islaam, 1/265]

Every Mother Is A Da’ee, By Ibn ‘Uthaymeen

A woman first and foremost needs to be righteous herself, so that she can be a good example for her daughters…

A woman should train her children properly, for her children represent the men and women of the future. In the earliest stages of their development, it is the mothers that human beings learn from. If she is a good mother, good in her manners and dealings and good in the way she brings up her children, then those children will take after her and contribute positively to the betterment of society.

Every mother, then, must dedicate herself to training her children, and if she cannot undertake their training on her own, then their father or another guardian – for example, a brother or uncle, if their father is dead – should help her to raise them.

A woman should not yield to difficult circumstances, feeling that she cannot change her situation or her family’s situation for the better.

[The Islaamic Awakening, by Ibn ‘Uthaymeen, Pp. 223 & 229]

Should One Use Siwaak During Or After Wudhoo?

Ibn ‘Uthaymeen said:

Using the siwaak when doing wudoo’ should be with rinsing the mouth, because this is the point at which the mouth is purified and the siwaak is for purifying the mouth, as it is narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him) that he said: “The siwaak is purifying for the mouth and pleasing to the Lord.”

So the siwaak should come with rinsing the mouth, but if you wish you may use the siwaak after finishing wudoo’ or if you wish you may use it before you start, but it is better if it is done when rinsing the mouth.

[Al-Sharh Al-Mukhtasar ‘Alaa Buloogh Al-Maraam, 2/44]

Learn And Teach The Book Of Allaah

It is befitting for the students of knowledge that when they gather with the common people, they must continually, and in all appropriate circumstances, mention verses of the Book of Allaah and explain their tafseer, especially those verses that are often repeated among the common people such as Soorah Al-Faatihah (ch. 1).

If you were to sak a common person, or rather many people, about the meanings of Soorah Al-Faatihah, they will probably know nothing about it.”

[Usool At-Tafseer, by Ibn ‘Uthaymeen, p.144]

Reading The Quran With Understanding

The Quraan was revealed for three main purposes: First, to worship Allaah with it by reciting it. Second, to reflect over its meanings. Third, to learn lessons from it.

Allaah said:

(This is) a book that We have sent down to you full of blessings, that they may ponder over its verses and that men of understanding may remember.” [38:29]

It is impossible for anyone to take a reminder from the Quraan unless he knows the meaning because someone who does not know the meaning is at the same level as someone who does not even read (it), as Allaah says:

And from them are illiterates who do not know anything of the book except amaaniyy.” [2:78]

…except amaaniyy” here means “except mere reading (without understanding the meanings)“. For this, it is incumbent upon the Muslims to be persistent in seeking to learn the meanings of the Noble Quraan. In this was, he will gain benefit of it and likewise will be following in the footsteps of the Salaf (the pious predecessors). They used to not go beyond ten verses until they fully learned them (1), and what they contain of knowledge and action.

[Usool At-Tafseer, by Ibn ‘Uthaymeen, Pp.143-144]

(1) Recorded by Ibn Jareer in his tafseer, 1/80

The Meaning Of Al-Hamdu Lillaah (All Praise Is Due To Allaah)

This word, al-Hamd, is used to describe someone with perfection of self, attributes, and actions out of love and honor. Therefore, Allaah is perfect in His Self, His attributes, and His actions.

This praising must be with a condition – it must be made with love and honor. The people of knowledge say that simply describing someone with perfection yet not out of real love and honor for the praised one, then it is not called Hamd. Rather, it is only called Madh (a lesser degree of praise or admiration).

Therefore, this (second) type of praising occurs often from people while they do not really love the one they are praising. They only want to gain something from them. Some of the poets stand before the leaders and come with poetry of amazing praiseworthy descriptions of them yet void of any real love for them. Their love is for the wealth they are given, or they do this out of fear of them.

On the contrary, our praise for our Lord is a form of praise out of love and honor. Consequently, al-Hamd is to praise the One described with total perfection out of love and honor for Him.

[Usool At-Tafseer, by Ibn ‘Uthaymeen, Pp.160-161]

The Niqaab Is Nothing But Good

Regarding the obligation of niqaab, Ibn ‘Uthaymeen says:

“So every affair that is purely good or of which the good is superior to its evil, then it is prescribed in the religion as something either obligatory or recommended.

And every affait that is purely evil or of which the evil is superior to its good, then it is prescribed in the religion as something either forbidden or disliked.”

[Taken from “The Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, p. 41]

From The Logical Proofs Of The Veil

Regarding the statement of Allaah: “And to draw their khimaars (veils) over their juyoob (bosoms)” [24:31], Ibn ‘Uthaymeen mentions:

“The khimaar is that which a woman uses to cover and veil her head, such as a head cloth. So if she was commanded to place the khimaar over her jayb (bosom), then she was also commanded with covering her face, whether it is because wearing the khimaar necessitates that or because it is understood from general reasoning.

This is since if covering the neck and bosom are obligatory, then veiling the face is an obligation for all the more reason, since it is the source of beauty and enticement.

Indeed, when people seek the beauty of a figure, they do not ask except concerning the face. If it is beautiful, they do not look towards anything else in the same manner as possessing importance. This is why when it is said that such and such woman is beautiful, one doesn’t understand from these words anything except the beauty of the face.(1)

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Being Just And Open Minded In Disputed Issues

Ibn ‘Uthaymeen mentions:

“…It is incumbent upon every researcher to examine an issue with justice and impartiality, and not to speak about something, before having attained knowledge of it.

And he must stand in front of the seemingly contradictory proofs with a stance of a judge facing two opponents. he should look at the two with the eye of justice, and judge according to the way of knowledge. He should not give preference to one of the two opinions without there being any predominance for it over the other. rather, he should look at the evidences from all perspectives. And his form conviction in one of the two opinions should not carry him to exaggeration and extremism in confirming his arguments and neglecting the evidences of his opponent.

Due to this, the scholars have said that one must gather the evidences before making certainty on an issue, so that his certainty can be dependent upon the evidences and not the other way round. This is because the one who establishes certainty on an opinion before having attained evidences for it, he has his conviction carry him to refute the opposing texts, based upon that firm conviction, or to the distorting of the texts that he is unable to refute.

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