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Benefit: The Ruling on Giving a Copy of the Muṣḥaf to Non-Muslims

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Ustādh Mūsá Richardson translates the following question which was posed to the honourable Shaykh ʿAbd al-ʿAzīz ibn ʿAbdullāh ibn Bāz (raḥimahullāh) and can be found in vol. 6, pg. 469 of his Majmūʿ al-Fatāwá:

[Q]: If a Christian asks me for a muṣḥaf should I give it to him or not?

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Benefit: The Salams Are before the Question

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

On the authority of Ibn ʿUmar (may Allāh be pleased with him), the Prophet (Ṣallallāhu ʿalayhi wa-sallam) said: "The salams are before the question, so if someone begins talking to you asking a question before giving salams, then do not answer him." Collected by Ibn al-Najjār.  Al-Ṣuyutī listed it is al-Jāmiʿ al-Saghīr.  Al-Albānī said "ḥasan" in Ṣaḥīḥ al-Jāmiʿ (#3699).

Al-Munāwī (d.1031) said in explanation of the ḥadīth "Al-Salām Qabl al-Kalām" (the ḥadīth before it in al-Jāmiʿ al-Saghīr):

"...due to the great benefits found in the salams that have been mentioned, it is incumbent that it is the first thing a person hears, and the first thing someone being addressed verbally or in writing comes across. It will reach a person's soul and settle into it in a great way, thus being the most effective way of conveying one's intended message with his verbal or written address. Thus, it has been legislated for the when people come together, when they write to each other, and other related times, like when they part from each other..." Faydh al-Qadīr (4/150).

And Allāh knows best.

Translated by: Mūsá Richardson

Benefit: The Truth Is a Clear Path of Honesty

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

ما كان لله بقي
"What is done solely for Allāh remains" Imām Mālik (may Allāh have Mercy on him). The truth is a clear path of honesty, good and wholesome throughout. Whoever believes that trickery and deception can aid the truth is concealing a rotten and corrupt heart. There is no escape from the people's plots and plans and widespread corruption, and no refuge anywhere... except by fleeing to Allāh alone, the Mighty and Majestic.حسبنا الله ونعم الوكيل  .1
 
1) Quote from Mūsá Richardson

Benefit: Those Who the Messenger (ﷺ) Loved, He Guided Them to the Dhikr of Allāh

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

  Ustādh Mūsá Richardson on the Messenger (ﷺ) advising his beloved towards the dhirk of Allāh.

The benefits are excerpted from the lecture entitled: 14 Great Benefits of the Remembrance of Allāh, a lecture overviewing the 1439 | 2018 Islamic Summer Courses, ʿAqidah Stream. Register for the courses today.


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Benefit: Two Boys Ask about Stepmothers and Lineage and a Married Couple Who Enter Islām

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

  Ustādh Mūsá Richardson answers questions from two boys concerning the status of a stepmother in regards to lineage and the status of a (married) couple who embrace Islām, having been unchaste pre-Islām. This exchange exemplifies the need and benefit in entertaining such topics from boys and girls, should they show a desire (and maturity) to understand them. Sheltering children from topics of relationships whilst exposing them to the vulgarity of popular culture and lowly discourse in society (via school etc.) is harmful and counterproductive.

From the course entitled: Fiqh Course: Marriage and Divorce (الملخص الفقهي), during the 1439 | 2018 Islamic Summer Courses

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Benefit: What If A Wife Provides for Her Husband?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

  Ustādh Mūsá Richardson discusses the scenario where a husband not only does not provide for his wife but one where the wife is financially supporting the household (and the husband).  

From the course entitled: Fiqh Course: Marriage and Divorce (الملخص الفقهي), during the 1439 | 2018 Islamic Summer Courses

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Benefit: What Is a Ḥadīth Qudsi?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

A famous collection of ḥadīth, recongized by many Muslims, is al-Nawawī's Forty Ḥadīth. In the latter half of the collection, Imām an-Nawaawee, raḥimahullāh, includes a few ḥadīth known as "ḥadīth qudsi." What is a ḥadīth qudsi? Is it the Speech of Allāh? Al-hamdullilāh, in a previous  Kitāb al-Tawḥīd class, our brother,  Abū al-ʿAbbās Mūsá Richardson , provided the answers in the study of the 42nd ḥadīth, a ḥadīth qudsi. Listen to this short audio clip and benefit, may Allāh increase you in knowledge. 


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Benefit: What to Do When Encountering Narrations That Mention the Messenger

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
  What to do when encountering narrations that mention the messenger (ṣallallāhu ʿalayhī wa-sallam) without the statement "sallāllāhu ʿalayhī wa-sallam" after reference to him (ṣallallāhu ʿalayhī wa-sallam).

[Q]: We were hoping that we could perhaps be given a little direction in this query, Allāhu yubārik fīk. Recently in our hifdh circle, we came across a hadīth where the narrator mentions the messenger of Allāh, SallAllāh ʿalayhī wa-sallam; however, the salutations on the Messenger are not mentioned within the hadīth by the narrator. The hadīth is below: 

Ḥadīth 21, Imām Al-Nawawī's 40 Aḥādīth.

On the authority of Abū 'Amr- and he is also known as Abū 'Amrah Sufyān ibn ʿAbdullāh (raḍī Allāhu ʿan hu) who said: I said, ''Oh Messenger of Allāh, tell me something about Islām that I cannot ask anyone other than you.'' He said, ''Say, 'i believe in Allāh and then remain steadfast upon that'' (related by Muslim).
pg 120 Explanatory Notes on Imām al-Nawawī’s Forty Aḥādīth -Revisited (Tarbiyyah Publishing) 

The sisters were unsure how to approach this when memorising, bearing in mind the ḥadīth of the Messenger where he descends from the pulpit saying "ameen" on three ocassions, one being in response to Jibra'eel rebuking (may his nose be rubbed/covered in dust) the one who does not send salutations on the Messenger when he is mentioned.

We were wondering do we send salutations on the Prophet when being tested in recalling the ḥadīth, or do we memorise the ḥadīth as it is; verbatim?

BaarakaAllāhu fīka

[A]: Read the text out loud as is, do not add anything, and say "ṣallallāhu ʿalayhi wa-sallam" silently to yourself. This is what my shaykh, Muḥammad ʿUmar Bāzmūl (may Allāh preserve him) does when he recites khuṭbah al-haajah intending to recite it verbatim as a text. He pauses and says "ṣallallāhu ʿalayhi wa-sallam" under his breath when he gets to wa anna muhammadan abduhu wa rasooluhu.

And Allāh knows best.

Answered by: Mūsá Richardson

Benefit: When Someone Errs and Causes Harm to the Daʿwah and Its Image, How Do We Deal with Them?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
When Someone Errs and Causes Harm to the Da'wah and its Image, How Do We Deal with them?  

Just as the harm and confusion spread can be of various levels, the people who err themselves are of different backgrounds and levels. 

Let us understand something that may help us appreciate how the scholars and students deal with these kinds of issues... 

Scenario: 

A student of knowledge graduates and moves into a position to give da'wah.  He speaks with errors and blunders commonly, behaves poorly with the people, and proves to be a poor role model.  He draws the spotlight to himself and demonizes those who correct his errors, claiming oppression and holding to his right to defend his honor. The da'wah he gives revolves heavily around defending and promoting himself, all in the name of clarifying the truth... 

Although this kind of person may have some benefit for the da'wah, the harms he brings the image of Islām clearly outweigh those benefits. 

Another Scenario: 

A student of knowledge known for 10+ years of consistent study under well-known scholars (whether in universities or elsewhere), and just as many years of teaching and helping new Muslims understand the basics of Islām. Teaching and counseling individuals for hours at a time, for years and years.  Known for guiding the common people to the well-known and respected senior scholars.   

He then errs in a fitnah, attacks some of Ahl al-Sunnah, sides with people causing confusion, etc. in a way that harms the image of the da'wah. He becomes confused on some issues and hastily accepts reports from dishonest people spreading lies and distortions, and thus, he takes stances against his brothers who are similar to him in their years of efforts in the da'wah and known to the scholars for such efforts.   

Are the two equal? 

While the first one has not given us anything, or built anything respectable, the second one has a history of real contributions that must be recognized.  It doesn't mean he is allowed to say whatever he wants, and there will be no recompense. But the scholars and their students exercise restraint in attempting to bring about rectification in this kind of person. They realize that he has a background of productive and helpful activity, that there is real substance to him, behind the current errors. Basically, his benefit outweighs his harm, so they take special care and show more patience with him in times of fitnah. He deserves that while the other one has not given us anything in the first place to deserve any special consideration and additional patience. 

So let us not understand that our scholars have "double standards" when dealing with people, as people have claimed when comparing Shaykh Bakr Abū Zayd (an established scholar with a lot of beneficial work) and Abū al-Ḥasan al-Maʿribī, a fitnah and trial for the Muslims, not known for any significant contributions to any of the Islamic sciences. Some people without thinking of these points have declared in ignorance, "This is double standards, because one is a Saudi and the other is not." Such people should reflect over their speech about academic criticism from the scholars and realize they are way out of their league to speak out, and absolutely misinformed about scholarly principles in academic criticism! 

Furthermore, I hope that on a smaller scale, lesser students and da'wah organizations in the West could remember to show restraint and patience when dealing with the errors of someone with a history of apparently sincere hard work and consistent efforts vs. someone who begins and ends as a fitnah for the Muslims and their da'wah. 

I do not say this because I feel that it is not being practiced. On the contrary, I see this being practiced by many of our brothers in the da'wah often.  I just thought that sharing insight into this matter with everyone might be of benefit, and it might kill some of the unwarranted suspicions that the Shayṭān loves to spread. 

And Allāh knows best.

Written by: Mūsá Richardson
Original source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12274  

Benefit: Yasir Qadhi Will Separate You From the Scholars

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Mūsá Richardson: "Those who have stepped up in the West to replace our scholars." The one (Yasir Qadhi) who entered into agreements with Ahl al-Bidʿah,, severing the ties of his followers, slowly but surely, then he dragged them to cooperate with Sūfīs, Shīʿah, setting aside differences and avoiding criticism. "These cowards and sissies with certificates and diplomas stand side-by-side with them (Ahl al-Bidʿah,) and cannot speak. It is the scholars who love the Ummah who will speak when people fail to speak, the scholars who love Allāh, and they are not looking for recognition of the people and approval and applause…the like of Shaykh Ṣāliḥ al-Fawzān, Shaykh Rabīʿ ibn Hādī and their brothers from the Scholars…"


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Benefit: You Need to Be a Salafī if You Want to Memorise Ḥadīth!

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

'Uthmān ibn Khur-raazaad [d.282], one of Imām An-Nasaa'ee's shuyūkh, said:

"The companion of ḥadīth is in need of five things, and if he misses any one of them, then it is a deficiency.  He needs:

[1] A good intellect;

[2] (Uprightness in the) Dīn;

[3] Precision;

[4] Expertise in the field;

[5] While being known to fulfill trusts."

Ath-Thahabee mentioned this in Siyar (13/380), and then commented:
 
"I say: Trustworthiness is a part of the Dīn (ie. #5 is included in #2), and precision is included in expertise (ie. #3 is included in #4), so what the haafith (one who memorizes ḥadīth) needs is to be:

[1] A person of taqwá;

[2] Intelligent;

[3] Knowledgeable of 'Arabic grammar and language;

[4] Pure and shy;

[5] Salafī.

It will suffice him that he copies with his hand 200 volumes of books, owns 500 volumes of widely respected books, and does not tire from seeking knowledge until his death, all of this with a pure intention and humbleness. Otherwise, then he shouldn't waste his time (by trying to be a haafith)."

Translated by Abū al-ʿAbbās Mūsá Richardson
Original source: http://www.salafitalk.net/st//viewmessages.cfm?Forum=9&Topic=2791

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