It is Not Permissible to distinguish Ali with the Invocation Alaihis -Salam (peace be upon him)

Question:

I was looking though the subjects covered in the book Aqd Ad-Durar fee Akhbar Al-Muntathar … in some of the narrations attributed to Ali bin Abi Talib, may Allaah be pleased with him, I find that they are written thus: It is reported on the authority of Ali bin Abi Talib, Alaihis-Salam (upon him be peace) that Allaah’s Messenger (sallallaahu alaihi wa sallam) said: There will come forth a man from among my family with nine banners. What is the ruling on using this expression, I mean Alaihis-Salam (upon him be peace) or the like for other then the Messenger of Allaah (sallallaahu alaihi wa sallam)?

Answer:

It is not appropriate to distinguish Ali with this saying. Rather, what is legislated is that it be said in his case and the case of other Companions: Radhi Allahu Anhu (may Allaah be pleased with him), Radhi Allahu Anhum (may Allaah be pleased with them) or: Rahimahullah (may Allaah have mercy on him). This is because there is no evidence for distinguishing him by it. Likewise is the expression used by some: Karram Allahu Wajhahu (may Allaah bless his countenance), there is no evidence for using it, nor is there any reason to distinguish him by it. It is best to treat him the same as the rest of the Well-Guided Caliphs and not to apply any special words to him which are not applied to the others, when there is no evidence to support it.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol. 1 Page 114
Dar-us-salam publication

Making Ribaa (interest) permissible in the west – Shaykh Ahmed al-Wasaabee

Shaykh Ahmed al-Wasaabee warns us of evil callers who make ribaa “halal,” evil callers such as Qaradaawe, Siraaj Wahhaaj

Question to Shaykh Ahmed al-Wasaabee: Some youth try to tell us that ribaa (interest) in the west is permissible. And they attribute this to al-Qaradaawee. So what is the ruling on the one who follows these types of rulings? And other people in the west have made similar statements, such as Siraaj Wahhaaj, and others like him. This is a very common thing, as many youth say that ribaa is permissible in the west because of necessity (i.e. you cannot purchase a house without a mortgage, and if you do not purchase a house, the Muslims will be in a state of weakness!, etc.).

Shaykh Ahmed al-Wasaabee: Allaah (subhaana wa ta’laa) has completed our deen for us. Allaah’s statement:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Al-Ma’idah 5:3)

So our deen is perfect, and it is perfect in every time and every place. So the one who has given the fatwa that working with ribaa, and eating ribaa is allowable in the lands of the west, then he is from amongst the people who are following the footsteps of shaytaan. And it is waajib upon us and the Muslims to enter into al-Islaam fully. And to accept al-Islaam in its entirety, in all of its forms, all of its orders, and all of its prohibitions. Allaah’s statement:

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). (Al-Baqarah 2:208)

So the ones who issued these fataawa, allowing ribaa in the lands of the west, then they are indeed following in the footsteps of shaytaan. And the deen of al-Islaam must be established and performed in all places, in Yemen, and in Makkah, and in Britain, and in America, and other than them; and the deen is not to be established in certain places and to be left off in other places.

And the ruling of ribaa is clear. Allaah (subhaana wa ta’laa) said: O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (usury) (from now onward), if you are (really) believers. (Al-Baqarah 2:278)

And if you do not do it, then take a notice of war from Allaah and His Messenger. (Al-Baqarah 2:279)

And He (taa’ala) said:

Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: “Trading is only like Ribaa (usury),” whereas Allaah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa (usury) shall not be punished for the past; his case is for Allaah (to judge); but whoever returns [to Ribaa (usury)], such are the dwellers of the Fire – they will abide therein. (Al-Baqarah 2:275)

And the Prophet (salallaahu ‘alaihiwasallam) said, “Every time a person increases in ribaa, then the end of his issue is to littleness and nothingness.”

And the Prophet (salallaahu ‘alaihiwasallam) did not make a distinction in these hadeeths, and Allaah (subhaana wa ta’laa) did not make a distinction in these ayaats, regarding times and places. And this is applicable to every time and to every place.

And the ones who change the deen and make it applicable in certain times and certain places, then they are the ones who follow their desires. Allaah’s statement:

Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. (Al-Jathiyah 45:23)

So it is waajib upon the believers to fear Allaah in these issues. Allaah’s statement:

Say (O Muhammad (salallaahu ‘alaihiwasallam) to these polytheists): “Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful.” Say (O Muhammad (salallaahu ‘alaihiwasallam)): “Has Allaah permitted you (to do so), or do you invent a lie against Allaah?” (Yunus 10:59)

And verily, the people who allow ribaa in the west have made a lie upon Allaah (suhbhaana wa ta’laa). And they have no justification for what they say. And the clear verses and the clear commands of Allaah and His Messenger are present. And there is no room for anyone to twist and modify them according to certain times and places. And these fataawa are false and far astray, and they come from the people who are not cautious in their deen. And my advise is that we do not ask about our deen except from the Ahlul-‘Ilm, the people known to be upon the Kitaab and the Sunnah, the Ahlus Sunnah wal-Jama’ah. And we do not ask about our deen from the Ahlul-Bidaah, such as Yusuf al-Qaradaawee, and others like him. So they are never to be asked about affairs of our deen, and never to be depended upon in their legal opinions. And they are to be warned against.

And Islaam calls the disbelievers to enter into al-Islaam, and calls them to fulfil the orders of Allaah (subhaana wa ta’laa) and to leave off His prohibitions. And from His prohibitions is ar-ribaa.

[And the shaykh warned us about these callers of evil (those who issue rulings making ribaa permissible in the west), and that they should be warned against, and to be stay away from.]

In summary, ribaa is not permissible in the west.

Benefit: It is not permissible to put money in banks that deal with ribaa. However, out of necessity, if a person fears that his money may be stolen, or that it may be robbed, or that it may be taken from him (if he does not place it in a bank); then in this instance, the ‘Ullema, like Shaykh ‘Abdul ‘Azeez ibn Baaz and others have issued fataawa that it is permissible for people to put their money in banks that deal with usury in order to secure their money. This is with the condition that they are not allowed to earn interest on this money. But if this fear is not a reality, then it is not allowed for any Muslim to place his money in banks that deal with ribaa, even if he fulfils the condition that he does not earn interest on his money. For verily, the banks benefit from those who place money in their banks.

Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], in the Q&A at the end of the 20th Chapter (The Danger of Ascribing Shirk with Allaah)

How much should I..? – Stick to the balanced middle in all affairs – Sayings of the Salaf

It is reported that Wahb b. Munabbih – Allâh have mercy on him – said:

A scholar once asked another greater than him in knowledge,

“How much should I build?”

He replied,

“As much as shelters you from the sun and the rain.”

He asked,

“How much food should I eat?”

He replied,

“More than what keeps you hungry and less than what makes you full.”

He asked,

“How much should I wear?”

He replied,

“As the Messiah (Jesus) did.”

He asked,

“How much should I laugh?”

He replied,

“As much as appears on your face but does not make audible your voice.”

He asked,

“How much should I cry?”

He replied,

“Never tire from crying out of the fear of Allâh.”

He asked,

“How much should I hide my deeds?”

He replied,

“Until people think you had not done a good deed.”

He asked,

“How much should I make public my deeds?”

He replied,

“As much as will let the keen follow your example but not have the people talk about you.”

Wahb said.

“Everything has two ends and a middle. If you grab one end, the other will slant, but if you take the middle, both ends will balance. Stick to the balanced middle in all affairs.”

Abû Nu’aym, Hilyatu Al-Awliyâ` 4:45.

Source: http://www.sayingsofthesalaf.net/

Ruqyah (Reciting Qur’an and Saying Supplications Over The Sick Seeking Healing) – Way Of Doing It – Permanent Committee

Reciting Surah Al-Ikhlas, Al-Mu`awwidhatayn, and Al-Fatihah as a cure for illness

Fatwa no. 446 :

Q: Is it lawful or not to recite Surah Al-Ikhlas, Al- Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and Al-Fatihah for the purpose of seeking healing? Did the Messenger (peace be upon him) or the Salaf (righteous predecessors) do so? Please, enlighten us.

A: Reciting Surah Al-Ikhlas, Mu‘awwidhatayn, Al-Fatihah and other Surahs is regarded as a permissible Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which the Messenger of Allah (peace be upon him) legislated by performing it himself and approving it for his Sahabah (Companions).

Al-Bukhari and Muslim narrated in their two Sahih (authentic) Books of Hadith on the authority of Ma‘mar from Al-Zuhry from ‘Urwah that ‘Aisha (may Allah be pleased with her) said:

In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing.

Ma‘mar asked Al-Zuhry  “How did he use to blow breath?” He said,

“He used blow into his hands and then pass them over his face.”

Al-Bukhari narrated on the authority of Abu Sa‘id Al-Khudry (may Allah be pleased with him):

Some of the Sahabah of the Prophet (peace be upon him) came across one of the Arab tribes, but they refused to extend to them hospitality. Then the leader of that tribe was stung, so they asked (the Sahabah), “Do you have any remedy or someone who can recite supplications over the sick as a cure?” They said, “You refused to offer us hospitality, so we will not do anything until you give us something in return.” And they agreed on a flock of sheep, so one of them (the Sahabah) started reciting Umm Al-Qur’an (Surah Al-Fatihah); gathering his saliva and spitting on it (the snake-bite), and the man got cured. Then they brought the sheep, but they (the Sahabah) said, “We will not take them until we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that it (Surah Al-Fatihah) is a Ruqyah? Take them (the sheep) and assign a share for me.”

The first Hadith indicates that the Prophet (peace be upon him) did recite Al-Mu‘awwidhatayn over himself during his illness, while the second shows his approval of his Sahabah’s recitation of Al-Fatihah as Ruqyah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman
Abdullah ibn Sulayman Ibn Mani`     `Abdullah ibn `Abdul-Rahman Al-Ghudayyan     `Abdul-Razzaq `Afify

The difference between a mushrik and a kaafir – Shaykh Albanee

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 727

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Question #7: “Is every mushrik (one who associates partners with Allaah) a kaafir(disbeliever), but not every kaafir is a mushrik? Or are they the same?”

Shaykh al-Albaani (rahimahullaah) answers:

“This is the established understanding in people’s minds, except few of them. I will explain that with an example: a man bears witness that none has the right to be worshiped but Allaah and that Muhammad [sallAllaahu ‘alayhi wa sallam] is the Messenger of Allaah, and he prays, fasts and so on, but he rejects an aayahfrom the Qur’aan. This (man) has disbelieved or not disbelieved? He has disbelieved. Has he associated partners with Allaah? That which is correct is that he has associated partners with Allaah. Every kaafir is a mushrik and everymushrik is a kaafir; there is absolutely no difference between the two words…

Whoever disbelieves has associated partners with Allaah, and whoever associates partners with Allaah has disbelieved; there is no confusion about that. The evidence for this is if we remember the conversation of the believer and the disbeliever in Surat ul-Kahf: {And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields) / Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them / And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’}[1] – pay attention now – {And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: ‘I think not that this will ever perish / And I think not the Hour will ever come-}.[2] According to your wrong understanding, this (man) has disbelieved but not associated partners with Allaah and he (only) denied the Resurrection. He (then) said: {-and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him’ / His companion said to him during the talk with him:-}[3] {-‘If you see me less than you in wealth, and children, / It may be that my Lord will give me something better than your garden, and will send on it Husbaan (torment, bolt) from the sky, then it will be a barren slippery earth / Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it’ / So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: ‘Would that I had ascribed no partners to my Lord!’}[4]

Therefore, when he denied the Resurrection, he associated partners with Allaah. So, whoever disbelieves in something that has come in the Book (Qur’aan) or the Sunnah, then he is (also) a mushrik during his state of disbelief; this is with respect to the Qur’aanic text. So what is the intellectual reason (for this)? The answer is that (Allaah), the Most High, said: {Have you seen him who takes his own lust (vain desires) as his ilah (god)?}[5] Therefore, whoever disbelieves with any type of disbelief is (also) a mushrik, because he himself made his logic to be a partner with His Lord, the Blessed and Most High. Thus, do not differentiate between kufr (disbelief) and shirk (associating partners with Allaah)…

Likewise, another hadeeth (mentions): ‘Whoever swears by other than Allaah hasdisbelieved’ and ‘whoever swears by other than Allaah has associated partners with Him.’[6] He has committed kufr, he has committed shirk. He has committedshirk, he has committed kufr. There is no difference between the two words with regard to terminology in the Islamic legislation. With regard to linguistic terminology, there is a difference no doubt, but the Islamic legislation opens our insight, thinking and understanding. Why is everyone who disbelieves in Allaah, the Mighty and Majestic, with any type of disbelief (also) a mushrik? Because he has made his logic to be a partner with His Lord, the Mighty and Majestic.”

[1] Surat ul-Kahf, 18:32-34
[2] Surat ul-Kahf, 18:35-36
[3] Surat ul-Kahf, 18:36-37
[4] Surat ul-Kahf, 18:39-42
[5] Surat ul-Jaathiyah, 45:23
[6] Saheeh at-Tirmithee #1535

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asaheeha translations