Post 3:

What is Shafā‘ah?

Sheikh Uthaymeen رحمه الله said:

“Shafā‘ah, linguistically, is to make something even (شْفْعٌ), and technically, it is to intercede on behalf of someone else in order to bring about good or ward away harm. And its link to its derivation is obvious; because if you intercede for someone, your plea along with theirs means the number of pleaders is now even.”

[Al-Wāsiṭiyyah 523]

بسم الله الرحمن الرحيم

New Audio

Khutbatul-Jumu'ah

'The Majority Doesn't Rule In Islaam'

Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee, may Allaah preserve him

15th Dhul-Qi'dah 1442 - 25/06/2021

https://www.spreaker.com/user/aloloomaudio/rectify-your-soul-20210618-140655

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Post 4.

Shafā‘ah may relate to:

1. worldly matters
Or
2. The Hereafter

The worldly concept of Shafā‘ah is when a person intercedes on behalf of another for some worldly benefit or gain, and this is permitted under two conditions:

1. The desired goal is permissible in and of itself

2. The intercession must not take away the right of others unjustly

This worldly type of Shafā‘ah is included in the statement of Allāh:

{من یَشۡفَعۡ شَفَـٰعَةً حَسَنَةࣰ یَكُن لَّهُۥ نَصِیبࣱ مِّنۡهَاۖ وَمَن یَشۡفَعۡ شَفَـٰعَةࣰ سَیِّئَةࣰ یَكُن لَّهُۥ كِفۡلࣱ مِّنۡهَا}

“Whoever intercedes for a good cause will have a share in the reward, and whoever intercedes for an evil cause will have a share in the burden.”
[Surah An-Nisa' 85]

Note:
Our discussion will focus on the the 2nd type of Shafā‘ah; that which relates to the Hereafter.

Ibn al-Qayyim

“When there is money in your hand but not in your heart, it cannot harm you; even if it is alot, and when it is in your heart, it will harm you even if there is none in your hands.”

[Madaarij as-Salikeen | 1/463]

بسم الله الرحمن الرحيم

New Audio

Khutbatul-Jumu'ah

'Who Protects You?'

Abuu 'Atiyyah Mahmoud Ibn Muhammad, may Allaah preserve him

15th Dhul-Qi'dah 1442 - 25/06/2021

https://www.spreaker.com/user/aloloomaudio/who-protects-you

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Benefit taken from the noble brother Abuu Fajr's lesson on Mukhtasar Minhaaj Al-Qaasideen

Some of the scholars say:

The difference between truthfulness and sincerity is that truthfulness is the base, and sincerity branches from it.

Link to the audios:
https://torontodawah.com/class-selections-from-mukhtasar-minhaaj-al-qaasideen-abu-fajr-abdulfattaah-bin-uthman/

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بســـم اللــه الرحــمــن الـرحـــيــم


By our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abū 'Abdirrahmān Yahya bin 'Alī Al-Hajūri - may Allāh preserve him -
⤵️
🔸▪️🔸▪️🔸▪️🔸▪️🔸▪️🔸▪️🔸


🎙"And more strange than it during these times also, something strange, we ask Allāh for his gentleness and his safety, that there is between one person and another two metres! O my brothers, supposing that there is distancing for example, why this wholesome distancing?

Will it jump to this degree? This virus will jump two metres to the other person?

It will only jump in the (prayer) rows of the people and it won't jump in the cars, nor in the streets, nor in the markets or in the parks, and it won't jump in other places like the people sitting over (a table of) food?

By Allāh it is an exposed plot, an exposed plot,...an exposed plot against the religion.

We ask Allāh to inspire to the Muslims guidance and to make them despise the enemies of Islām."


___
Transcribed to Arabic and summarised by:
Thābit Al-Hadhramī

- may Allāh reward him with good -
on the 14th, Dhūl-Qa'dah, 1442H

Translated by:
Abu 'Abdillāh 'Omar bin Yahya Al-'Akawi

Telegram link of the channel:
https://t.me/ShaykhYahyaEn

Click on the link to view the Arabic:
https://t.me/sh_yahia_duroos/9225

بسم الله الرحمن الرحيم

Parents Take Heed! Don't Be The Reason For Your Child's Corruption!

Shaykh Saalih Al-Fawzaan, may Allaah preserve him:

"The meaning of 'those hearts that are most hopeful of good' is: those hearts that are free of evil and that have not been directed towards evil, and they do not busy themselves with the modern technology of today. Those modern devices that bring about evil, like the radio, television, the internet and other than that from the afflictions that have opened up to the people of today and have fallen into the hands of the male and female children and into the hands of everyone else.

Once these causes of evil have entered the hearts of the youth, it is not possible to repel them thereafter. However if the children were prevented from this in the beginning, their hearts would accept good and would be free of evil, and this is why it is obligatory to fill their hearts with good by distancing the children from evil.

So one must be aware of these issues as this is a great calamity, for once evil enters the heart, it is then difficult to remove. Therefore protect your children and your students from those sources of evil. As how prominent have they become today and how few are the sources for good. Certainly, there is a great danger today upon the Muslim youth. There is an extremely great danger because the sources of evil have become widespread, and they are the affairs that the hearts have become attached to."

[Explanation Of The Creed Of Ibn Abee Zayd Al-Qayrawaanee]

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Post 5:

People with regards to their belief in Shafā‘ah are divided into three categories:

1. Those who go to extremes in affirming Shafā‘ah, like the polytheists and the innovators.

2. Those who go to extremes in negating Shafā‘ah, like the Khawārij & the Mu‘tazilah; both of whom negate Shafā‘ah for Ahlul-kabā'ir (those who commit major sins).

3. Those who are moderate between the above two extremes. This refers to Ahlus-Sunnah wal Jamā'ah, who only affirm Shafā‘ah for those whom the evidences have affirmed them.

Post 6:

If we look at the verses in the Qur'ān which speak about Shafā‘ah, we find some stating that no Shafā‘ah will be accepted in the Hereafter; eg:
{وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡـࣰٔا وَلَا یُقۡبَلُ مِنۡهَا شَفَـٰعَةࣱ وَلَا یُؤۡخَذُ مِنۡهَا عَدۡلࣱ وَلَا هُمۡ یُنصَرُونَ}
“Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.”
[Sūrah Al-Baqarah 48]

Meanwhile, other verses in the Qur'ān affirm the complete opposite; that Shafā‘ah will be accepted.

The scholars have combined between these seemingly contradictory verses and concluded that Shafā‘ah is two types:

The first type is الشفاعة المنفية = the Shafā‘ah that is denied and not accepted by Allāh.

The second type is الشفاعة المثبتة = the Shafā‘ah that is affirmed and accepted by Allāh.

Therefore, the verses which say no Shafā‘ah will be accepted only relate to الشفاعة المنفية, i.e. Allāh will not accept Shafā‘ah Al-Manfiyyah.

Post 7:

Shafā‘ah is something totally dependent on Allāh. It is a blessing which Allāh grants to whoever He wishes from His creation. It is not a right that anyone can claim from Allāh. No one is able to intercede unless Allāh grants them permission to do so, and even after this, their intercession will not be accepted, unless Allāh is pleased with the people on whose behalf intercession is sought.

Thus, for Shafā‘ah to be accepted it must fulfil two conditions:

1. the person seeking Shafā‘ah must be granted permission by Allah to intercede.

2. the one on whose behalf intercession is sought must be one whom Allah is pleased with.

These two conditions are combined in the statement of Allāh:

{وَكَم مِّن مَّلَكࣲ فِی ٱلسَّمَـٰوَ ٰ⁠تِ لَا تُغۡنِی شَفَـٰعَتُهُمۡ شَیۡـًٔا إِلَّا مِنۢ بَعۡدِ أَن یَأۡذَنَ الله لِمَن یَشَاۤءُ وَیَرۡضَىٰۤ}

“˹Imagine˺ how many ˹noble˺ angels are in the heavens! ˹Even˺ their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and ˹only for the people He˺ approves.”
[Sūrah An-Najm 26]

If the above conditions are not met, the Shafā‘ah will not be accepted (i.e. It will be Shafā‘ah Manfiyyah)

Post 8:

After reading the previous post one might be left wondering, 'what is the point of Shafā‘ah if Allāh is the One deciding who intercedes and He must be pleased with the one for whom intercession is sought?'

Response:
It's important to note that intercession before Allāh is not like the intercession which takes place between the creation. While the creation may be forced to accept other's intercessions - even if they do not authorise and are not satisfied with it, no one can intercede before Allāh without meeting the conditions mentioned previously. This only demonstrate Allāh's Supreme Power and Control over His creation.

Ibnul Qayyim raḥimahullāh said:

“Unless Allāh creates the intercession, authorises it for the intercessor, is pleased with it and is satisfied with the intercessor, it would never exist! What's more, the intercessor does not intercede with Him because of Allāh's need for him, nor due to His fear of him, nor His desire for what it entails, but he only intercedes with Him in compliance with His command and in obedience to Him...Whoever is guided by Allāh Almighty to recognise this, will understand the reality of monotheism and polytheism, and the difference between what Allāh Almighty has affirmed of intercession and what He denied and nullified.”

[Tafsīr Ibnul Qayyim, Sūrah Yūnus, Āyah 18]

Post 9:

Without a doubt, our Prophet ﷺ will have the greatest honor on the Day of Judgement with regards to Shafā‘ah; as he will be allowed to intercede on behalf of his entire nation. But even this intercession is sought only from Allāh - not from the Prophet ﷺ! It is because of this, that after the adhān, we supplicate, "O Allāh, the Lord of this Perfect Call, and the Established Prayer, grant Muḥammad the Wasīlah and Distinction (i.e., the Highest rank in Paradise) and raise him to the Praised Station (Al-Maqām Al-Maḥmūd, which is the permission to intercede for his nation) that You have promised him.” [Bukhāri]

Likewise, the Ṣaḥābah, who were the most knowledgeable of this nation, never asked the Prophet ﷺ after his death to intercede for them, since they knew that after the Prophet's ﷺ death, it is not possible to request the Prophet ﷺ to do anything. If this is the case of the Prophet ﷺ, what then is the status of anyone else in comparison to his status?

Post 10:

The best way to attain Shafā‘ah is through upholding Tawheed (monotheism) and staying clear of Shirk (polytheism).

Abū Hurairah raḍhiyallāhu ‘anhu asked the Prophet ﷺ, "O Messenger of Allāh, who will have the greatest chance to gain your intercession on the Day of Judgement?" The Prophet ﷺ replied, "The one who will have the greatest chance to be granted my Shafā‘ah is he who says: 'لا إله إلا الله' (there is none worthy of worship except Allāh) sincerely from his heart". [Bukhāri]

Post 11 (final):

Shafā‘ah and Tawassul are terms which are commonly misused to justify various types of innovations and acts of Shirk. Perhaps this is why the questioner raised this issue in the first place.

Sheikh Ṣāliḥ Āl Ash-Sheikh ḥafidhahullāh was asked this same question; what is the difference between Tawassul and Shafā‘ah?

He responded: ⤵️

[2:20 - 3:36]

“Tawassul differs from istishfā‘ (requesting Shafā‘ah) because the mustashfi‘ requests Shafā‘ah, and if Shafā‘ah is sought from the creation, that means he is seeking it from other than Allāh.

As for the mutawassil (the one seeking tawassul) -based on common day usage- he is asking Allāh, but doing so by means of someone else. So istishfā‘ is asking other than Allāh, whereas waseelah is asking Allāh by means of someone else; through the sanctity (hurmah) or standing (jaah) of that individual.

And this type of Tawassul; i.e. by means of someone's person, standing, or sanctity, is not permissible - because it is:
- transgression in du‘ā,
- an act of innovation,
- and something which leads to Shirk.

As for requesting Shafā‘ah from the creation -those of whom are incapable of making du‘ā- i.e. those who are dead, absent, etc., this is making du‘a to other than Allāh, which is major Shirk!

Feedback from someone who completed Madina Book 1

I advise you'll to get involved also. It's free of charge and you can do it from the comfort of your own home inshaallaah.

بسم الله الرحمن الرحيم

The correct answer is that her period HASN'T ended yet. There are two signs which show that a woman's period has ended:

1) the menstruation blood stops
2) a white discharge exits from her private part

If the white discharge appears or the menstrual blood stops, her period has ended. If she is on her period and while she is bleeding, a brown or yellow discharge exits from her private part, and then the blood stops but the brown or yellow discharge doesn't stop, she is still on her period as the brown or yellow discharge exited from her while she was still bleeding from menstruation blood.

If however she had no brown or yellow discharge while she was on her period, and then her period blood stopped, she is to have a bath and cleanse herself ready to pray and fast again. If a brown or yellow discharge exits from her private part AFTER she had a bath (ghusl) to cleanse herself to pray again, this brown or yellow discharge isn't given consideration and it's not considered as her being on her period anymore.

Allaah knows best.

For more on this topic, you may refer to this pdf: https://torontodawah.com/pdf-the-rulings-of-menstruation-and-postpartum-bleeding/

There are also free lessons taking place every Sunday for brothers and sisters related to this topic in Shepherd's Bush, west London, at Masjid Al-Mukhbiteen. Those who are able to attend are advised to do so, and those who aren't, they are advised to benefit from the recordings of the lesson which can be found at t.me/AlMukhbiteen

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