II: How should we choose our friends?

We al know that Allah the Most High has brought us to life in order to worship Him alone . And we are here for a relatively short period of time and that we shall meet Allah one Day, so we need to use our present life for what is best for us in the hereafter. Once we know our purpose and our goal in life, we should seek ways to achieve them so as to benefit our own selves.

In an authentic Hadith, Prophet Mohammad (صلى الله عليه وسلم) said:

"A person is likely to follow the faith of his friend, so look whom you befriend."

Prophet Mohammad (صلى الله عليه وسلم) who has the most noble character and dealings with fellow humans gave us a very clear and simple message and advice in regard to friendship.

How should we choose our friends?

We should choose the friend that believes and abide by our religion (Islam) and gives great respect to what Allah and Prophet Mohammad (صلى الله عليه وسلم) has ordered us. And we should stay away from that who is not well mannered and gives no attention to what Islam is about or what pleases or displeases Allah, for he'll surely affect us negatively. There is no good in the companion drowns us in sins and displeasing Allah.

The bases for the actions of those who follow the evil ways are corrupt; their actions are built upon misguidance and deviation. Their deeds are worthless to them as Allah said:

سُوۡرَةُ الفُرقان

وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا (23

"Al-Furqan

And We shall turn unto the work they did and make it scattered motes. (23)

" Qur'an (25:23)

Their actions, even if we see them as righteous and noble are of no value to them, so how can they be useful to us?

Good friends are those who share their companions both happiness and sadness. If we share our feelings with the wrong-doers whose actions are worthless and based on corruption, then we are following the same ways and standards as they are, and we'll end up being as corrupted as they are, and then we're in a big trouble, how can we face Allah's dissatisfaction and displeasure? !

Instead of making friends with the misguided ones we should befriend the righteous, yet treat the rest in a gracious and just manner. Staying at sufficient distance is necessary; yet treating everybody in a noble and kind manner is required.

In another Hadith, Prophet Mohammad (صلى الله عليه وسلم) said:

"The example of a good companion and a bad companion is like that of the seller of musk, and the one who blows the blacksmith's bellows. So as for the seller of musk then either he will grant you some, or you buy some from him, or at least you enjoy a pleasant smell from him. As for the one who blows the blacksmith's bellows then either he will burn your clothes or you will get an offensive smell from him."

When choosing our friends we should ask ourselves first: Are they going to help us achieve the purpose for which we were brought to life? or will they take us away from it? Will they desire for us Allah's pleasure or is that completely irrelevant to them and not their concern at all? Are they leading us to Paradise or to the Hell?

Allah says in the Qur'an:

سُوۡرَةُ المَائدة

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡ‌ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡ‌ۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (١٠٥

Al-Maeda

O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if ye are rightly guided. Unto Allah ye will all return; and then He will inform you of what ye used to do. (5:105) 

I:Choosing Friends for your Child

Concept of friendship

Humans have always been social creatures and in need of friends and companions. Much of our lives is spent in interaction with others. For us Muslims who are living in a society where we are clearly a minority, the issue of choosing the right companions is essential for preserving our Deen. Befriending righteous and virtuous Muslims is an essential means for staying on the Straight Path. Strong individuals, on the other hand, are the core of a strong community, something that Muslims should always strive for.

The Status of the Arabic Language in Islâm

Shaykh ul-Islâm ibn Taymiyyah rahimahullaah
 Iqtidaa‘us-Siraatil-Mustaqeem (2/207)

  As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islâm and the language of the Qur‘ân, so that this becomes a habit in the land, with one’s family and household members, with one’s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.
 Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in ’Iraaq and Khurasaan, where the people spoke Persian, and North Africa (al-Maghrib) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and! all the people, Muslim and kaafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsee until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked.The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islâm and its people will prevail. This will make it easier for the people of Islâm to understand the Qur‘ân and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.
Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking, ! religious commitment and behaviour.
Moreover, the Arabic language itself is part of Islâm, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur‘ân and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.There are things which are obligatory on all individuals (fard ’ayn), and others which are obligatory on the community or Ummah (fard kifaayah, i.e., if some people fulfill them the rest are relieved of the obligation).This is the meaning of the report narrated by Aboo Bakr Ibn Abee Shaybah who said: ’Eesa Ibn Yoonus told us from Thawr from ’Umar Ibn Yazeed that ’Umar wrote to Aboo Moosa al-Ash’aree radiallaahu ’anhu and said: “Learn the Sunnah and learn Arabic; learn the Qur‘ân in Arabic for it is Arabic.”According to another hadeeth narrated from ’Umar radiyallaahu ’anhu, he said:“Learn Arabic for it is part of your Religion, and learn how the estate of the deceased should be divided (faraa‘id) for these are part of your Religion.”
This command of ’Umar, to learn Arabic and the Sharee’ah combines the things that are needed, for Religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islâm, and understanding the Sunnah is the way to understand the actions of Islâm…”

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=445

IX : Using the Qur’aan as a shifaa' (cure)

Shaykh Salaah Muhammad Aal - Shaykh

Question: The first question is from Sister Mujahida from New York, she says: My aunt has a daughter who is about 5 and can barely speak and recently started walking. The doctors said there isn’t anything physically wrong with her and she is just slow. Some claim that she has ‘ayn
i. How do I explain this issue to her?
ii. Is there any ruqyah from Qur’aan and Sunnah that I can give her and tell her to do on her daughter? (عين – evil eye) on her and someone suggested that she read Surah Ikhlaas X number of times and she will start walking and talking. My aunt did this for a while and my cousin started to walk. However, I was trying to explain it to her if it was practised by the Sahaabah, but she says, “It is a surah from the Qur’aan and Allaah سبحانه و تعالى says it’s a book that cures, then what’s wrong with me reading it?” The questions are:

Answer: About the question, as I understand it this lady is reading suratul-Ikhlaas and she said inshaa’ Allaah in suratul-Ikhlaas there is a cure. We should know that Allaah سبحانه و تعالى says in the Qur’aan:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا
{And We send down of the Qur'ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrong-doers) nothing but loss.} [Al-Israa 17:82]

This cure includes the cure from doubts, cure from physical illness and also from the illness of the soul i.e. shak an-nafsiyyah (شك النفسية – doubting of the soul). So the Qur’aan is a shifaa’ (شفاء – cure). We know this, and we know that there are special surahs that the Messenger of Allaah صلى الله عليه و سلم has guided us to, and some aayaat, and we know the Qur’aan as a whole is ash-shifaa’ (The Cure). When you read Qur’aan Inshaa’ Allaah with the intention of shifaa’, and knowledge (understanding), it is shifaa’.

There are special surahs and aayaat like al-Faatihah, and the beginning aayaat of surah al-Baqarah, and ayatul-Kursi, and suratul-Ikhlaas, suratul-Kaafiroon, the muwaddataan (Surah al-Falaq and an-Naas). There are verses which Prophet Muhammad صلى الله عليه و سلم tells us that if you read them on a sick then Inshaa’ Allaah they will be cured. There is also a saying of Prophet Muhammad صلى الله عليه و سلم that I think she can find it in the Sunnah book (Hisnul Muslim) and if she asks her Imaam, he will guide her to it like:
Place your hand at the site of the pain and say: Bismillah 'In the name of Allaah' (three times) Then supplicate seven times:

أَعُوْذُ بِاللهِ وَ قُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَ أُحَاذِرُ
A'oodhu billaahi wa qudratihi min sharri ma ajidu wa uhadhir
'I take refuge in Allaah and within His Omnipotence from the evil that I feel and am wary of.'[6]

Also from the Sunnah of Prophet صلى الله عليه و سلم is to recite:

أَذْهِبِ الْبَاسَ، رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَماً
Adhibilba’s Rabbanaas wasfi antashaafee laa shifaa’a illa shifaauka shifaa’an laa yughaadiru saqamaa[7]

So the Qur’aan is shifaa’ and there are special surahs that we can say on the sick person, and he can read them himself. However, specifying a special surah or special aayaat that the Prophet صلى الله عليه و سلم did not mention, is wrong. There is nothing that specifies this and specifying a number of times to read this surah also does not come from Prophet Muhammad صلى الله عليه و سلم, and the Sahaabah رضي الله عنهم did not do this, so we should follow the way of using the ruqyah shar’iyyah (الشرعية الرقية – permissible incantation). He should not be very harsh regarding this. She is reading Qur’aan and surah al-Ikhlaas has special meanings in it, so I think it is okay to read the Qur’aan but not specific (parts); it is better to read the whole of surah al-Faatihah, Ayatul-Kursi, suratul-Baqarah Wallaahu A’lam.


Answered by: Shaykh Salaah Muhammad Aal Shaykh

Title of lecture: Question and answer session

Date of lecture: 20 January 2007

Listen to lecture: Click here

Read transcribed lecture: Click here

[6] Reported in Saheeh Muslim, Kitaab as-Salaam (#2203).

[7] Reported in Saheeh al-Bukhaaree, Kitaab at-Tibb (#5418) and Saheeh Muslim, Kitaab as-Salaam (#2191).

source: http://www.albaseerah.org/forum/

VII :The validity of ruqyah

 Question: What is the Islaamic position regarding the ruqyah? I have heard about a companion (of the Prophet (sal-Allaahu `alayhe wa sallam)) who treated a patient by ruqyah, and was given some sheep in return. This was approved by the Prophet (sal-Allaahu `alayhe wa sallam), who said:

((Assign a share for me with you)).

And it is also reported that the Prophet (sal-Allaahu `alayhe wa sallam) performed ruqyah by placing his hand over the painful area and supplicate:

((Lord of mankind, I beg You to remove the suffering)).

I have also heard that when the Prophet (sal-Allaahu `alayhe wa sallam) described the seventy thousand who will enter Paradise without judgement, he said:

((They are those who do not perform ruqyah nor do they seek ruqyah for themselves)).

It is also said that ruqyah is considered as shirk. I request you explain the matter to me so that I can be clear about it.

Response: It is allowed to perform ruqyah using Qur.aanic verses and legislated supplications, as the Prophet (sal-Allaahu `alayhe wa sallam) said:

((There is no harm in ruqyah so long as no shirk is involved)).

And this is in addition to that which occurs in other ahaadeeth.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
al-Fataawa adh-Dhahabiyyah fir-Ruqaa ash-Shar'iyyah, Page 57

http://www.fatwa-online.com/fataawa/creed/magic/0010807_1.htm

VI : Feature: The Evils of Harry Potter and the Kufr of Magic

An important lecture on the topic of Magic, more specifically how it has found its way in to Muslim homes by way of books, video games and other media, usually under the guise of fiction and educational benefit. The evil characteristics of magic are outlined with examples from the Qur’aan and the Sunnah in addition to an analysis of the Harry Potter phenomena (a magic-laden fictionally trilogy) which has grasped the attention span of children around the world with remarkably ability.
What Prompted this Lecture?
We strongly encourage the Muslims to propagate this lecture, as the subtle and not so subtle magic that opposes our deen and corrupts our communities is often overlooked due to its fictional classification. In addition, it shows the importance of guardianship, being concerned with our children’s time, their books, games etc. Finally, it exposes the evil contained in the Potter series, this lecture was prompted by the fascination of young Muslims in the community with Harry Potter, loving him, admiring him and wanting to be like him – all under the eyes of their parents, unaware or uninterested in what our beloved Muslim children are reading and watching.
From the topics discussed:

• Protecting ones’ self and one’s family from the shaytaan
• The responsibility of guardianship/parenthood
• The verdicts on magic according to the Qur’aan and Sunnah
• The types of magic (illusionary and afflictive)
• Black magic, white Magic – good and bad magic?
• Harry Potter; his character, companions, teachers, passions and goals
• Examples of the magic contained in the Harry Potter books
• Divination – predicting the future
• The position of the sharee’ah concerning fiction

This lecture is available in a 2-CD set, in full CD quality for purchase insha’Allaah.



 Listen to this audio:  http://troid.org/media/audio/harryp.mp3

 Read it as a pdf :      http://abdurrahman.org/character/harrypotter-magic.pdf

From Troid Store:    http://www.troid.org/store/search.php?mode=search&page=1