It recommended for someone who is wishing to accept Islam to take a shower.

The Prophet sallahu alayhi wa salam said:

عَنْ قَيْسِ بْنِ عَاصِمٍ، أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَغْتَسِلَ بِمَاءٍ وَسِدْرٍ

Qais bin Asim narrated that:

he accepted Islam and the Prophet ordered him to perform Ghusl with water and Sidr (lotus leaves)

[Saheeh Tirmidhi no. 605]

The shower can be done before pronouncing the Shahadah or afterwards.

Imam Nawawi rahimahullah wrote:

إذا أراد الكافر الإسلام فليبادر به ولا يؤخره للاغتسال، بل تجب المبادرة بالإسلام، ويحرم تحريما شديدا تأخيره للاغتسال وغيره، وكذا إذا استشار مسلما في ذلك حرم على المستشار تحريما غليظا أن يقول له أخره إلى الاغتسال, بل يلزمه أن يحثه على المبادرة بالإسلام. هذا هو الحق والصواب. وبه قال الجمهور

“If a disbeliever wants to enter into Islam, then they should hasten it and not delay it to shower. Rather, it is obligatory to hasten with Islam and it is severely prohibited to delay it in order to shower and for other than it. If a Muslim is consulted in that matter, it is severely prohibited for him to say that he should delay entering Islam in order to shower. Rather it is necessary to encourage him to hasten to accept Islam. This is the truth and what is correct. The majority of the Scholars say this..”

[al-Majmoo’]

However, Imam Nasaai rahimahullah wrote the following chapter title in his Sunan:

تقديم غسل الكافر إذا أراد أن يسلم  

Chapter: The disbeliever preceding the shower if he wants to accept Islam

Then he brings the following Hadith:

 أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ إِنَّ ثُمَامَةَ بْنَ أُثَالٍ الْحَنَفِيَّ انْطَلَقَ إِلَى نَجْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ فَاغْتَسَلَ ثُمَّ دَخَلَ الْمَسْجِدَ فَقَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Abu Hurairah said:
“Thumamah bin Uthal Al-Hanafi went to fetch some water that was near the Masjid and performed Ghusl, then he entered the Masjid and said: ‘Ashhadu an la ila ha ill-Allah was ashhadu anna Muhammadan ‘abduhu wa rasuluh (I bear witness that there is none worthy of worship except Allah and I bear witness that Muhammad is His slave and Messenger)

[Saheeh Nasaai no. 189]

So here, the Companion Thumamah radiallahu anhu preceded the shower before pronouncing the Shahadah. Imam Nawawi rahimahullah responded to this argument writing:

فليس بصحيح ولا دلالة فيما ذكره لما ادعاه 

“So it is not correct and there is no evidence for what he mentioned and claimed”

[al-Majmoo’]

However, there is another evidence to support Imam Nasaai’s argument. 

Imam Muslim reports the story of the conversion of Abu Hurairah’s mother radiallahu anhu where it states:

 فَسَمِعَتْ أُمِّي خَشْفَ قَدَمَىَّ فَقَالَتْ مَكَانَكَ يَا أَبَا هُرَيْرَةَ ‏.‏ وَسَمِعْتُ خَضْخَضَةَ الْمَاءِ قَالَ – فَاغْتَسَلَتْ وَلَبِسَتْ دِرْعَهَا وَعَجِلَتْ عَنْ خِمَارِهَا فَفَتَحَتِ الْبَابَ ثُمَّ قَالَتْ يَا أَبَا هُرَيْرَةَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

My mother heard the noise of my footsteps and she said: Abu Huraira, just wait. And I heard the noise of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: Abu Huraira, I bear witness to the fact that there is no god but Allah and Muhammad is His bondsman and His Messenger.

[Saheeh Muslim no. 2491]

So it can be done before the Shahadah or after it. Although the majority take the opinion that the shower comes after it. 

In order for the shower to be correct in Islam, a person must:
Haven an Intention – In this case, it is “the intention of adopting Islam and repenting from the previous disbelief” [Fatawa Bin Baz (6/298)]
Rinse the mouth and nose
Wash the entire body from head to toe 
[See ad-Daraariyul Mudiyyah of Imam Shawkani pg. 98]. 

This is also the opinion of Shaikh Ibn ul-‘Uthaymeen rahimahullah [http://www.ibnothaimeen.com/all/books/article_18048.shtml] 

Side-benefit: It is also recommended for a new Muslim to wash his/her clothes upon accepting Islam.

Imam Tirmidhi mentions under Hadith no. 605:

والعمل عليه عند أهل العلم يستحبون للرجل إذا أسلم أن يغتسل ويغسل ثيابه

“And the People of Knowledge act upon it. They recommend a man, if he accepts Islam, to shower and wash his clothing”

This is not an obligation but recommendation. It should be noted that it does not imply that a disbeliever is impure, but it will remove any impurities that may have been on the clothing.

Shaikhul Islaam Ibn Taymiyyah rahimahullah wrote:

وقال أحمد : ” إذا أسلم يغسل ثيابه ، ويغتسل ويتطهر بماء وسدر ” ؛ لأن ثيابه مظنة ملاقاة النجاسة ، فاستحب تطهيرها

“Imam Ahmad said: If a man accepts Islam, he should wash his clothing. He should shower with water and sidr (lotus leaves)”. This is because his clothing is the place that impurity comes in contact with. So purifying it is recommended”

[Sharh Umdatul-Fiqh pg. 350]

And Allah Knows Best

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

عن الأوزاعي قال: (كان عطاء بن أبي رباح أرضى الناس عند الناس، وما كان يشهد مجلسه، إلا سبعة أو ثمانية)

Al-Imaam Al-Awza’i, rahimahullah, said :

” ‘Ataa bin Abee Rabaah was who the people were pleased with the most (in his time) yet only about seven or eight people would attend his sittings ”

Reference : Taarikh Abee az-Zura’ (449).

يقول عبد الرحمن بن مهدي: كنت أجلس يوم الجمـعــة، فإذا كثر الناس فرحت، وإذا قلوا حزنت، فسألت بشر بن منصور فقال: هذا مجلس سوء فلا تعدْ إليه، فما عدت إليه.

Abdurahman bin Mahdi, rahimahullah, said :

” I used to have sittings on Fridays, so if there was a lot people (attending), I would become happy and if the people were small in numbers, I would become sad. So I asked Bishr bin Mansoor, rahimahullah (regarding it), so he replied by saying : this is a evil gathering, so don’t return to it, therefore I didn’t return to it since.

Reference : Siyar Aalam an-Nubalaa (9/196).

Also some narrate at the beginning stage when Shaykh Bin Baaz, rahimahullah, started to teach he had less than ten students only.

And others narrate that Shaykh Al-Uthaymeen  rahimahullah, once went to the masjid to teach however didn’t find anyone from his students there, so he just took a mushaf and began to revise Quran.

The Da’ee continues teaching even only one person attends his classes and inshaa Allah he shall see the fruits of his patience sooner or later.

We ask Allah to rectify our souls and our intentions and goals.

Imam ibn al-Qayyim explains the meaning of gratitude to Allah and how to display it:

Definitions of gratitude to Allah:

1- To admit Allah’s bounties upon you out of submission.

2- To praise Allah by pointing out His bounties.

3- Devotion of the heart to loving Allah, devotion of the body to worship him, remembering and praising Him with tongue.

4- A nice definition is given by Hamdoon al-Qassar: showing gratitude to Allah is achieved by believing that the person doesn’t deserve these bounties.
5- Showing gratitude is to admit your inability of showing gratitude.

How to display your gratitude to Allah:

1- To submit to Allah.

2- To love Allah.

3- To admit His bounties.

4- To praise Him with these bounties.

5- To function these bounties in what pleases Allah not in what displeases Him.

If any of these pillars were to be neglected, gratitude would be breached.”

Source: Madrij as-Salikeen: (2/6-7)

قال الإمام أحمد : (إياك أن تتكلم في مسألة ليس لك فيها إمام) »

[مجموع الفتاوى 21/291]

Al-Imaam Ahmad, rahimahullah, said:

“Beware of speaking about a matter you don’t have a Imam (who preceded you in it).”

Majmoo al-Fataawaa (21/291).

حَدَّثَنَا  الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ ـ  هُوَ ابْنُ أَبِي هِنْدٍ ـ عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله  عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ، الصِّحَّةُ وَالْفَرَاغُ ‏”‏‏.‏
قَالَ عَبَّاسٌ الْعَنْبَرِيُّ حَدَّثَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ  عَبْدِ اللَّهِ بْنِ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِيهِ، سَمِعْتُ  ابْنَ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ‏.‏

Narrated Ibn `Abbas: The Prophet (ﷺ) said, “There are two blessings which many people lose: (They are) Health and free time for doing good.”

Sahih Bukhari
Reference: Sahih al-Bukhari 6412 (To make the Heart Tender (Ar-Riqaq))
In-book reference:Book 81, Hadith 1

A REAL EYE-OPENER: UPSET WITH THE QADR OF ALLAAH?

Ibn al-Qayyim said, “Inspect yourself – Are you innocent?!”

I remind myself and my brothers and sisters in Islaam to sincerely think about the following statements and ponder over how distant we are from them in reality:

“That’s just great! This is why I hate Mondays!”

“What is wrong with this laptop? Another virus!! And of course this would happen NOW, when I have all this important work to finish!!”

“The car seems to break down every time I’m running late!”

“My stupid cellphone keeps shutting down…!”

“Oh great! One more red light! As if I’m not late enough!”

“I stoved my toe on that stupid table!”

These small everyday trials we face and the emotions we react with are all part of our personal test. Our reactions, beliefs, and statements are all being recorded!

With the above mentioned complaints and reactions, who are we actually displeased with? We know that the table didn’t do anything to our toe, right? We know that cars, cellphones, and laptops don’t actually choose to do things to harm us in reality, right?

So then, again – WHO or WHAT are we really displeased with when uttering these kinds of statements?

We desperately need our spouses, friends, and companions to remind us, quite simply, with the following question:

Are you unhappy with the Qadr of Allaah?

Let us replace the bad reactions mentioned with the very best guidance available, the guidance of the Prophet Muhammad (sallallaahu ‘alayhe wa sallam):

وإن أصابك شيء فلا تقل لو أني فعلت كذا لكان كذا وكذا لكن قل قدر الله وما شاء فعل…
“…And if something (bad) befalls you, do not say, ‘Had I only done such-and-such, then such-and-such would have happened, rather say: Qadrullaahi, wa maa shaa’ fa’ala (This is from the Qadr of Allaah, and He does whatever He wills).” [Muslim]

Let us affirm everything we face as the Qadr of Allaah, submit to Allaah being pleased with the trial He (and no one else) has chosen for us, and be afraid of a bad reaction that would be written against us and handed to us on the Day of Account.

And Allaah knows best.

Written by: Moosaa Richardson

Please see full article at: http://www.bakkah.net/en/upset-with-the-qadr-of-allah.htm

The reasons for the increasing of Emaan

بسم الله الرحمن الرحيم

The reasons for the increasing of Emaan are four:

1- Knowing Allaah with His Names and Attributes, for verily every time a person would increase knowledge of Allaah and His Names and Attributes, his Emaan would increase.

2- Looking into the proofs of Allaah, the universal and the legislated :

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ

Do they not look at the camels, how they are created?

وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ

And at the heaven, how it is raised?

وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ

And at the mountains, how they are rooted and fixed firm?

وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

And at the earth, how it is spread out?

قُلِ انظُرُوا مَاذَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُونَ

Say: “Behold all that is in the heavens and the earth,” but neither Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not.

Every time a person increases knowledge with that which Allaah has placed in the universe from the marvels of creation and from the extensive wisdom, belief in Allaah aza wa jala would increase.

Also with the looking at the legislated proofs, and they are the rulings that came with the Messengers, you will find in that which would dazzle the intellect from extensive wisdom and great secrets which with you would know that this legislation came from Allaah and that it is build upon fairness and mercy, so there by Emaan would increase.

3- Performing a lot of obediences and performing them well.
That is because actions are within Emaan, and because it is from Emaan, it is bound that doing them would increase ones Emaan.

4- The leaving of sinning seeking nearness to Allaah aza wa jala, for verily a person would with that increase his belief with Allaah aza wa jala.

Reasons for the decreasing of Emaan are four :

1- The turning away from knowing Allaah by His Names and Attributes.

2- the turning away from looking into the universal and legislated proofs, because verily this would make incumbent heedlessness and the hardening of ones heart.

3- Shortage of righteous actions, and the statement of the Prophet ﷺ towards (the state of) the woman points to that.

(“I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you.”

They (the women) asked, “O Allah’s Messenger ﷺ What is deficient in our and religion?

Heﷺ said”Isn’t it true that a woman can neither pray nor fast during her menses.”)

Authority of Abu Saed Al Khudri -May Allaah be pleased with him.

Saheeh Bukhari and Muslim

4- The performing of sin.

كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ

Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.

Taken from the book Aqeedatuwaasatiyyah 
By shaykh Al islaam ibnu Taymiyyah may Allaah have mercy upon him.

With the explanations of shaykh Al Utheymeen may Allaah have mercy upon him.

Page 234-235 volume 2

Translated by : Abdullah Ashingaani وفقه الله

بِسْــــــــــــــــمِ اللَّهِ الرَّحْمَنِ الرَّحِيْم

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet.

Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

“I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.

References:

[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

Posted from e-Book : Sufism : Origin and Development  – Dr. Saleh As-Saleh

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:

َلاَ تُكْثِرِ الضَّحِكَ فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ

رواه الترمذي.

On the authority of Abu Hurairah, may Allah be pleased with him, said :

“Do not laugh too much, for indeed increased laughter kills the heart.”

Reported by At-Tirmidhee and others.