The attribute of “the Self” of Allah – Fatwas of Ibn Baz

Q: Is the attribute of (the Self) of Allah an attribute of Divine Essence?

A: This is true, Allah (Glorified be He) says about `Isa (Jesus) (peace be upon him) that he said: “You know what is in my inner-self though I do not know what is in Yours”[1]  i.e. the “Self of Allah”.

[1] Surah Al-Ma’idah, 5: 116

Source : Fatwas of Ibn Baz – alifta.net

Seeing Allah in this world overtly – Permanent Committee

Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)

She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) ...[1]

It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.

It was not authentically reported that Ibn `Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: “My Lord has come to me in the most-handsome shape I have ever seen.” [5]

This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream.

There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn `Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths.

The Mi`raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: “Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad صلى الله عليه و سلم) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: “You cannot see Me[Surah Al-A`raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa’, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn `Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. [6]

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     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50.
[2] Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175.
[3] Muslim, no. 178; and Al-Tirmidhy, no. 3278
[4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.
[5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233.
[6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335

Source: Fatwas of the Permanent Committee
Group 1 > Volume 2: `Aqidah (2) > Seeing Allah in this world > Can humans see Allah in this world? > Seeing Allah in this world overtly

Ruling on the Sufi way of repeating the Names of Allah – Permanent Committee

The Naqshabandiyyah

Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandi Tariqah in particular?

A: There is a lot of Bid`ah (rejected innovation in religion) practiced among the Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circles and gatherings in rows, in which they all repeat the Name of Allah together, saying, “Allah, Allah,” one of His Attributes saying, “Hayy (Ever-Living), Hayy,” or “Qayyum (Self-Subsisting), Qayyum,” referring to Him through the pronoun “Huwa (He), Huwa,” or repeating meaningless sounds, such as “Ah, Ah.”

They also repeat other formulas of Dhikr, in which they beseech help from other than Allah, seek support of the dead, such as Al-Badawy, Al-Shadhily, Al-Jilany, and others.

Their books contain a lot of Bid`ah and scattered evil, especially Al-Naqshabandiyyah.

In their daily Wird (sayings recited with consistency), they repeat the Name of Allah in their hearts, without moving their lips. The Murids (students) evoke their shaykh and his Wird, believing that this will be a means of saving them on the Day of Resurrection. These practices are all abominable acts of Bi`dah; none of these forms of Dhikr were reported from the Prophet (peace be upon him) in what was sent to him in the Qur’an and the Sunnah.

It is, however, authentically narrated that the Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” The Prophet also said, “Anyone who introduces something in this matter of our (the religion) that is not from it, it will be rejected.”

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’
`Abdul-`Aziz ibn `Abdullah ibn Baz,`Abdul-Razzaq `Afify, `Abdullah ibn Ghudayyan, `Abdullah ibn Qa`ud

Writing Basmalah and Allah’s Name on Ornaments and Jewellery – Permanent Committee

Writing Basmalah and Allah’s Name on antiques

Q: What is the legal decision on the decorations and ornaments where the Glorious Name “Allah” and the name of the Prophet “Muhammad” are engraved? I work in business and I have dealings with some Muslim brothers in some countries. They want to know whether the Glorious Name “Allah” should be written on the right side and the name “Muhammad” on the left side or not?

You will find three forms attached to this letter which I want to ask about. Is it permissible to imprint them on the excellent crystal and other ornaments? Please, advise. May Allah reward you.

A: It is not permissible to write “In the name of Allah, Most Gracious, Most Merciful” on ornaments and other decorative items, for the phrase “In the name of Allah, Most Gracious,Most Merciful” is an Ayah. To write it on such things exposes it to humiliation.

Also, it is not permissible to write the Glorious Name “Allah” on such things, because this may expose it to humiliation.

Likewise, the name of the Prophet (peace be upon him) should not be imprinted on these things to protect it from degradation and prevent the overestimation prohibited by the Prophet (peace be upon him).

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     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net

Writing Allah’s Name on the car – Permanent Committee

Q: Some calligraphers write the Exalted Name over the back of the cars which are subjected to be covered in dirt. Please, give us a Fatwa on that so that we may know the truth.

A: It is not permissible for calligraphers, painters or others to write the Exalted Name of Allah or one of His beautiful Names and Attributes on the back of the car or whatsoever.

Similarly, the owner of the car is not permitted to do that under any pretext, such as decoration, seeking blessing, using it as a means of reminding and admonition or for any other purposes the common and ignorant people think of.

This is an act of Bid`ah (innovation in religion) that has no origin in the Qur’an or Sunnah, and Allah does not make it an act of worship. Moreover, writing Qur’an in that way entails insult to the Names and Attributes of Allah and not keeping them above inappropriate handling. Perhaps, this leads the person to Shirk (associating others with Allah in His Divinity or worship) when he uses it as an amulet that brings about good and wards off evil merely by writing it.

Allah does not teach us his Names and Attributes to be written on sets, notices or cars. Had this been permissible, Allah’s Messenger (peace be upon him) would have guided us to it.

Rather, Allah (Glorified and Exalted be He) revealed His Names and Attributes to inform His slaves of Him so that they affirm them as He revealed in the Qur’an or to His Messenger (peace be upon him) and believe in all perfection and majesty they convey. Muslims should also give Allah His due praise and supplicate to Him in easy and hard times by virtue of His Names and Attributes.

Every Muslim must believe in these Names, realize them in their creed and work and keep them in letter and spirit. A Muslim should attribute them to Allah properly without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Takyif (questioning Allah’s Attributes) or Tashbih (comparison), and guard their sanctity against abuse and inappropriate things. Allah (Exalted be He) says, And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Surah Al-A’raf 7:180)

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     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net

Description of Woman Passing the Hands over the Head whilst Performing Wudu – Shaykh al Albaani

By Shaykh Muhammad Nasir uddeen al-Albaani
Translated by Umm Yahya

 Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

Questioner:

I hear that some of the people of knowledge say that a woman who has long hair and makes Wudhu and wants to pass her wet hands over her head must begin from the front and pass her hands over her head until she reaches her neck. She then moves her hands back to the front (of her forehead) and it is not obligatory for her to pass her hands over all of her hair, even if her hair reaches the middle of her back. So what is the description of a woman with long hair when making Wudhu with relation to her passing her hands over her hair?

May Allah reward you with good.

Shaykh Al-Albaani answered:

‘The case is as mentioned in the question, we know from some of the people of knowledge, that a woman must begin wiping her head from her forehead to the back where the hairline finishes at the back of the head, and this is regardless of whether it is a man or a woman, she then moves the palms of her hands back to her forehead.

This is what is obligatory upon her, without doing anything extra.

Comments:

Amr bin AbdulMuna’im Saleem adds some notes to this answer:

‘As is verified in the hadeeth pertaining to the description of Wudhu of the Messenger of Allaah sallAllaahu alayhi wa sallam in Saheeh Bukhari and Muslim. From the hadeeth of Abdullaah Bin Zaid Radi Allaahu anhu  ‘…then he sallAllaahu alayhi wa sallam   passed his hands over his head from the front of the head to the back with his hands, he began at the forehead and then took them until the beginning of the neck, he then returned his hands to the place that they began from.’

[From: Jamia’ Masail an-Nisa’ p. 35 collected by ‘Amr bin AbdulMuna’im Saleem]

Placing a piece of cloth and people gathering around it while repeating the Name of Allah – Permanent Committee

Q 3: In some Masjids (mosques) here, people gather and continue repeating Allah’s Name around a piece of white cloth. What is the importance of the white cloth in Islam?

A: placing a piece of cloth in the Masjid and gathering around it to repeat the Name of Allah is a misleading act of Bid`ah (innovation in religion) undertaken by some Sufis who deviate from the course of the Messenger (peace be upon him). Therefore, it is not permissible to do or attend. This should also be prohibited and disavowed. Masjids should be protected from such acts of Bid`ah.

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     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://www.alifta.net

Not all who read are scholars – Shaykh Salih Fawzan (must see, emotional!)

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/5412
Reference: Darulhadith.com
aFatwa.com

Shaykh al-Fawzân: The scholars are known. Not all who got diplomas, graduate, memorise Hadîths and verses and read books are scholars with understanding. The scholars with understanding are known amongst the people. But many people only want that which suits them. He looks for that which suits him even if he were to get an answer from the most ignorant or most deviant people. What is most important is that he gets what suits him and his desire. It is a great error and especially today. The scholars are few. There are few scholars with understanding unlike those who read who are many. There are many who read but the scholars with understanding are few. The prophet (sallâ Allâhu ‘alayhi wa sallam) said [what means]:

“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”

We fear that this has started today. We therefore have to be vigilant, apprehensive and observant. We have to choose the scholars and trustworthy who live today as good as we can. As for the early scholars, then they have past away. But one should stick to the best of those (who are) alive:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

“So fear Allah as much as you are able”
(64:16, interpretation of the meaning)

The Permissible Distance When Passing by Someone Who is Praying (Sutrah Ruling) by Shaykh Uthaymeen

Question:

What is the (permissible) distance in front of the one praying that someone is allowed to pass by?

Answer:

The distance at which it is allowed to pass by in front of the one performing his prayer, so long as he has a sutrah, is that area beyond the sutrah of the one praying. And if he did not have a sutrah, and was praying on a prayer mat, then the (entire) area of the prayer mat is not permissible for anyone to pass by. And if he did not have a prayer mat, then it is prohibited for anyone to pass by the area between his feet and his prostration area/spot.

Shaykh Ibn ‘Uthaymeen
Fataawa Noor ‘alad-Darb – Volume 1, Page 163

Saudi Gazette – Monday, 16 March 2009  –  19 Rabi Al-Awaal 1430 H

Waiting or joining Salah for someone entering the Masjid when the people are reciting Tashahhud – alifta

When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?

Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?

A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.

If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).

This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said, <<When you come to prayer while we are prostrating ourselves, prostrate yourself and do not count it as one Rak`ah. Whoever catches a Rak`ah of the Prayer, in fact catches the Prayer>>[1].

Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <<When the words of Iqamah are pronounced, do not come to (prayer) running, but go with tranquility, and pray what you are in time for, and complete what you have missed…>>[2]

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     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.

Source: http://alifta.net

The Intention for the Prayer – Shaykh Al-Albaani

The Intention for the Prayer
Taken from the  ‘Original Sifat as-Salah’By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

At-Takbeer
Then the Messenger – sallAllaahu alayhi wa sallam – used to begin the prayer by saying: ‘Allaahu Akbar.’
__________________________________
In this is an indication that the Messenger – sallAllaahu alayhi wa sallam – never used to say anything before the Takbeer, like pronouncing the Niyyah (intention).

Like some people say: ‘I have intended to pray for Allaah Ta’ala so many Rakat facing the Qiblah……..’ to the end of what is well-known amongst many of the people! All of that is Bida’; it has no foundation in the Sunnah.  This is something which the scholars are in agreement about.

It was not narrated on anyone of the Companions, nor did one of the Tabieen regard it as appropriate. Nor did any of the four Mujtahid Imaams.  But rather it was mentioned by some of the companions of Imaam Shafi’ee, when he said about the Hajj:

‘It is not necessary for the one who enters into the state of Ihraam and makes his intention with his heart, that he mentions it with his tongue.  Not like the prayer which is not correct except by an utterance.’

Ar-Raafi’ee said in ‘Sharh al-Wajeez’ (3/263):

‘The majority – i.e. From the scholars of the Shafi’eeyah – said: that Imaam Shafi’ee – may Allaah have mercy on him- did not intend by his statement the pronunciation of the intention with an utterance, rather he intended pronouncing the Takbeer; since the prayer is begun by this, and in the Hajj a person can become Muhrim without pronouncing the intention.’ It is similarly mentioned in ‘al-Majmoo’ 3/276-277

Indeed he has indicated this in ‘al-Muhadhib’ by saying: ‘And from amongst our companions there are those who say: Make an intention with the heart, and an utterance with the tongue. This is nothing since the Niyyah is the intent with the heart.’

‘Allaama Shaykh muwafiq ad-Deen Ibn Qudamaah al-Maqdasee said in his book ‘Dhum al-Moowasweseen’ p.7:

‘Know, may Allaah have mercy on you, that the Niyyah is the intent and decision to do an action and its place is the heart.  It has no connection with the tongue.

It has not been narrated on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor his Companions that they uttered the Niyyah in any situation.

These types of worship are ones which have been innovated at the beginning of purification and prayer, are not derived from the principles of worship.

So, the Niyyah is the intent of performing an action. Therefore, everyone who is decided on performing an action, then he has an intention.  And everyone who aims to perform an action, then he has an intention.  It is inconceivable to separate the intent from the Niyyah, because that is its true nature. So, the absence of the Niyyah is inconceivable when it is present.

Therefore, the one who sits to perform Wudu, then he has indeed intended to perform Wudu.  The one who stands to pray, then he has indeed intended the prayer.  An intelligent person will not perform an action from his worship or any other action without an intention (Niyyah).  So, the Niyyah is a matter which is inherent in actions which a person intends, and the Niyyah is not something that needs to tire a person out, nor does he need to acquire it since it is inherent.’ summarised.

So, if you know that it was not from the guidance of the Salaf as-Salih to pronounce the Niyyah; then it is obligatory upon you to follow them; since they are the example:
All good is in following the Salaf
And all evil is in the innovating of the Khalaf

Taken from the Original Sifat as-Salah vol 1 p.175-176

‘I am a Sunni and I am not a Salafi.’ – By Shaykh Salih as-Suhaymee

Translated by Abbas Abu Yahya

The question:

When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment)  he says: ‘I am a Sunni and I am not a Salafi.’

The Shaykh Answered:

‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!

The Sunni – O you Miskeen (impoverished person), is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!

Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it is obligatory upon you to honour yourself by ascribing yourself to the Salaf and to the Manhaj of the Salaf, since indeed ascription to that is obligatory.

Ahl-ul-Sunnah, the Salaf, the followers of the Salaf, the Firqat an-Najjeeyah, the Taifat-ul-Mansoorah, the Jamaa’ah, the Salafi and the Sunni, all of these mean one title: and they are the Jamaa’ah, and they are similar to those whom were upon what the Prophet sallAllaahu alayhi wa sallam and his Companions were upon.

So be a serious Salafi – be a serious Salafi, just like the Salaf used to say – a Salafi ascribing to the Manhaj of the Salaf in sayings, actions and belief.

And I believe that whoever brags with this type of talk (‘I am a Sunni and I am not a Salafi.’) is very far from the Manhaj of the Sunni which is the Manhaj of the Salaf.

May Allaah give everyone the capability to obtain beneficial knowledge and righteous actions. May Allaah send prayers, peace and blessings upon our Prophet Muhammad, his Family and all his Companions.’

[Taken from the Shaykh’s lesson from the ‘Explanation of ‘an-Nasihah al-Waladeeyah liAbee al-Waleed al-Bajee Rahimullaah-’ end of tape one.]


Video Courtesy: adamibnzuber

No Soul Shall Bear The Sin Of Another – Shaikh Abdur-Rahmaan ibn Naasir as-Sa’dee

Taken from “Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan” of Shaikh Abdur-Rahmaan ibn Naasir as-Sa‟dee.

[Meaning: And no soul shall bear the burden of sin of another, and if a soul heavily laden with sin calls someone else to bear its sins, nothing of it will be lifted even though he be near of kin.][Sooratul-Faatir (35): Ayah 18]

Shaikh `Abdur-Rahmaan ibn Naasir as-Sa‟dee- rahimahullaah-said in his Tafseer of the Aayah: “And the last meaning is indicated by what He mentioned after it, in His Saying:

[Meaning: And no soul shall bear the burden of sin of another], meaning: on the Day of Resurrection everyone shall be recompensed for his own deeds, and no one shall carry the sins of anyone else.

[Meaning: And if a soul heavily laden with sin calls someone else to bear its sins]: i.e. a soul weighed down with sins and evil deeds: if it calls on someone to take on some of its sins,

[Meaning: Then nothing from it will be carried, even if the one asked were a close relative], for sins cannot be carried (even) for a close relative. So the Hereafter is not the same as this world, where relatives can help each other, and close friends. Rather on the Day of Resurrection a person will wish that he had some right due to him from anyone, even if it be his parents or his close relatives.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]
http://alitisaambissunnah.wordpress.com

Consequences of Sins of a Believer are Repelled with Ten Means – Ibn Taymiyyah

Repelling the consequences of sinning

Translated by Abbas Abu Yahya

 Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘It has been established in the ‘Saheeh’ of al-Bukhari from the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘Indeed one’s actions are judged by his final actions.’

Therefore, if the believer commits evil than its consequences are repelled from him with ten means:

  1. That he repents, by which Allaah turns to him, since indeed the one who repents from a sin is like the one who has no sin at all.
  2. Or that the person seeks forgiveness from Allaah and Allaah forgives him.
  3. Or he does good actions to wipe out that sin, since indeed good deeds take away evil deeds.
  4. Or that his believing brothers supplicate for him and seek forgiveness for him, whether he is alive or deceased.
  5. Or relay to him the reward of his actions, those with which Allaah benefits him by.
  6. Or that his Prophet Muhammad intercedes for him.
  7. Or Allaah trials him in the Dunya with problems and difficulties expiate his sins.
  8. Or Allaah trials him in al-Barzakh (the stage after death until the Day of Judgment) with Fitnah and being squeezed in the grave, which expiate his sins.
  9. Or Allah trials him with events of al-Qayyama (Resurrection) due to the horror at that time, which expiate his sins.
  10. Or The Most Merciful [Allaah] of those who show mercy has mercy upon him.

[From: ‘at-Tuhfah al-Iraqiyeeh min ‘Amal al-Quloob’ by Ibn Taymeeyah P.366-367]

Source : http://followingthesunnah.wordpress.com

‘And Live With Them in Kindness’

‘And Live With Them in Kindness’

Compiled and Translated By Abbas Abu Yahya

1 -Allaah Ta’ala said:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

<< And of His signs is that He created for you from yourselves mates that you may find tranquility[1] in them; and He placed between you affection and mercy[2]. >> [Room: 21]

2 -Allaah Ta’ala said:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

<< and live with them in kindness[3]>>[4] [Nisa: 19]

3 – From Abu Hurairah Radi Allaahu anhuthat Messenger of Allaah sallAllaahu alayhi wa sallam said:

 دينار أنفقته في سبيل الله ، ودينار تصدقت به في رقبة ، ودينار تصدقت به على مسكين ، ودينار أنفقته على أهلك . أعظمها أجرا الذي أنفقته على أهلك

‘From the Dinar (money) that you spent in the path of Allaah, the Dinar that you spent in freeing a slave, the Dinar that you gave in charity to a needy person, and the Dinar you spent on your family, the one that is the greatest in reward is the one that you spent on your family.’[5]

4 – From Abu Hurairah Radi Allaahu anhuthat Prophet sallAllaahu alayhi wa sallam said:

إن أكمل المؤمنين إيماناً أحسنهم خُلقاً، وخياركم خياركم لنسائكم

‘The most complete of the Believers in their Eemaan are those who have the best manners[6], and the best of you[7] are those who are best to their women.’[8]

5 – From ‘Amr bin al-Ahwaas from the Prophet sallAllaahu alayhi wa sallam who said:

أَلاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا

‘Indeed you have rights upon your women and they have rights upon you.’[9]

6 – From Abu Hurairah Radi Allaahu anhuwho said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‫لا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ

 ‘A believing man should not hate a believing woman, if he dislikes a mannerism of hers, he will be pleased with another mannerism.’[10]

7 – From Abdullaah bin Zamah Radi Allaahu anhu that the Prophet -sallAllaahu alayhi wa sallam- said:

يعمد أحدكم فيجلد امرأته جلد العبد فلعله يضاجعها من أخر يومه

‘None of you should lash your wife[11] like the lashing of a slave, and then perhaps at night he has intercourse with her.’[12]

8 – From Sa’ad bin Abi Waqqas Radi Allaahu anhu that the Prophet -sallAllaahu alayhi wa sallam- said:

إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلا أُجِرْتَ عَلَيْهَا ، حَتَّى فِي اللُّقْمَةِ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ

‘Indeed you do not spend some wealth desiring the Face of Allaah except that you are rewarded for it, even for the food you place in your wife’s mouth.’[13]

9 –  ‘Aeysha Radi Allaahu anha said:

ما ضرب صلى الله عليه وسلم بيده خادما قط و لا امرأة

‘The Messenger of Allaah sallAllaahu alayhi wa sallam never ever hit[14] a servant, or a woman.’[15]

10 – Ibn Abbas Radi Allaahu anhu said:

‘Indeed I love to beautify myself for my wife just like I love that she beautifies herself for me.’[16]

11 – From Abdullaah bin ‘Amr Radi Allaahu anhu the Messenger of Allaah sallAllaahu alayhi wa sallam said:

كفى بالمرء إثماً أن يضيع من يقوت

‘It is sufficient as a sin upon a man that he does not take responsibility over those he is responsible for.’[17]

12- From Ibn Umar Radi Allaahu anhu the Messenger of Allaah said:

إن أعظم الذنوب عند الله رجل تزوج امرأة فلما قضى حاجته منها طلقها وذهب بمهرها ، ورجل استعمل رجلا فذهب بأجرته ، وآخر يقتل دابة عبثا

 ‘Indeed the greatest of sins to Allaah are that a man marries a woman and when he has satisfied his need from her, he divorces her and goes off with her dowry.  And that a man employs another man and goes off with his salary and that a person kills his riding animal frivolously.’[18]

13- From Mu’aweeyah bin Haydah Radi Allaahu anhu who said:

‘I asked the Messenger of Allaah what is the right that the wife has upon one of us?

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

أن تطعمها إذا طعمت وتكسوها إذا اكتسيت ولا تضرب الوجه ولا تقبح ولا تهجر إلا في البيت

‘That you feed her when you eat, and clothe her when you clothe yourself,[19] and do not hit her on her face and do not say may Allaah deface you,[20] and do not keep away from her except in the home[21].’[22]

In another wording from Bahz Hakeem from his father, with the wording: He said: ‘I had said: O Prophet of Allaah, regarding our wives, what should we do and what should we be cautioned from?’

The Messenger said:

حرثك ، إئت حرثك أنى شئت غير أن لا تضرب الوجه ، ولا تقبح ، ولا تهجر إلا في البيت ، وأطعم إذا طعمت ، واكس إذا اكتسيت ، كيف وقد أفضى بعضكم إلى بعض ، ( بما حل عليه)

‘She is your tilth, come to your tilth as you please, except that you do not strike her face, nor say may Allaah make you ugly, nor keep away from her except in the house, and feed her when you eat, and clothe her when you clothe yourself, and how can you not since you have gone in unto each other, except with what she has been made permissible for you.’[23]

13- From al-Miqdam bin Ma’dee Karib al-Kindi that the Prophet sallAllaahu alayhi wa sallam stood amongst the people and praised Allaah and exalted Him and said:

إِنَّ اللَّهَ يُوصِيكُمْ بِالنِّسَاءِ خَيْرًا، إِنَّ اللَّهَ يُوصِيكُمْ بِالنِّسَاءِ خَيْرًا، فَإِنَّهُنَّ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَخَالاتُكُمْ، إِنَّ الرَّجُلَ مِنْ أَهْلِ الْكِتَابِ يَتَزَوَّجُ الْمَرْأَةَ وَمَا تُعَلِّقُ يَدَاهَا الْخَيْطَ، فَمَا يَرْغَبُ وَاحِدٌ مِنْهُمَا عَنْ صَاحِبِهِ حَتَّى يَمُوتَا هَرَمًا

‘Indeed Allaah advices[24] you in the strongest possible terms to be good to women, indeed Allaah advices you in the strongest possible terms to be good to women, advices you in the strongest possible terms with regards to women, indeed they are your mothers, your daughters, your sisters, your paternal aunts (father’s sisters) and your maternal aunts (mother’s sisters).  Indeed a man from the people of the two books (Jews & Christians) marries a woman and does not hit her, each one of them continues to desire his companion until he dies in old age.’

Abu Salmah said I narrated this hadeeth to al-Ala bin Sufyaan al-Ghassanee who said:

‘Indeed it has reached me that from the evil hidden sins which Allaah has made Haraam, which are not clearly mentioned in the Qur’aan, are that a man marries a woman and when his companion becomes old and she has stayed with him for a long time, and has produced all that her womb can, then he divorces her without any reason to do so.’[25]

14 – Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) said:

‘Allaah Ta’ala said regarding dealings:

<< And do not forget liberality between yourselves. >> [Baqarah: 227]

Which means, make a place for excellence and Ihsaan in your dealings.  Do not take all your rights, rather make things easy and do not make them difficult, and be pardoning in buying and selling, in settling a debt and times of need.  And whoever necessitates upon himself this goodness achieves a lot of good and great good. And Allaah Knows best.’[26]


[1] Shaykh Rabee’ ibn Haadee al-Madkhali said: ‘This Ayaah confirmed the blessing of living together in tranquillity since Allaah placed love and mercy between the husband and wife. Verily this blessing of living together in tranquillity cannot be achieved except if it is in an atmosphere which is surrounded and fragranced by love and mercy.’

[Taken from: ‘al-Haqooq wal-Waajibat . . . . p.19]

[2] Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) said:

‘From those signs that indicate Allaah’s Mercy and His concern for His slaves, and His great Wisdom and His all-Encompassing knowledge is << that He created for you from yourselves mates >> whom are suited to you and you are suited for them, and they are similar to you and you are similar to them.

<<that you may find tranquility in them; and He placed between you affection and mercy.>> with what results from marriage is a means that causes love and mercy, so a person receives enjoyment and pleasure from the wife and the benefit of the presence of offspring and educating them, and finds tranquility with them and generally you do not find amongst people the like of the love and mercy found between husband and wife.’

[‘Tayseer al-Kareem ar-Rahman fee Tafseer Kalam al-Mannan’ 6/p.97]

[3] Shaykh Muhammed bin Salih al-Uthaymeen (d.1421 A.H.) said:

‘Living with them: means companionship and dealings, so a person deals with her in a good way and likewise to have good companionship with her.’

[Sharh Riyadh as-Saliheen’ 3/114]

[4] al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) -Rahimullaah-  said: ‘This means, speak to them in a good way and make your actions and your appearance  good as much as you can, just like you would love that from your partner, then you should deal with her as you would like to be dealt with, as Allaah Ta’ala said: << And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable,>> and the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘and the best of you are those who are best to their women.’ And from the Messenger’s mannerisms was that he would live with his wives in a beautiful way, always smiling, being playful with his family and being gentle with them, and spending on them and making his women laugh.’ [Taken from: ‘Tafseer al-Qur’aan al-Atheem’ 1/608]

[5] Collected by Muslim

[6] Shaykh Albaani said: ‘Good manners: sacrificing to do good deeds, preventing harm and having a cheerful face.’

[Riyadh as-Saliheen p. 159]

[7]  Shaykh Uthaymeen said: ‘Regarding the saying of the Prophet -sallAllaahu alayhi wa sallam: ‘The best of you . . .’ This person is the best of the people, he is the best of them to his wife. So if you have any goodness, then make that goodness for the closest of the people to you, and make it so that your wife is the first to benefit from this good.

And this is the opposite of what some people do today, you find that he has bad manners with his wife, and has good behavior with other people, and this is a great mistake.

Your wife has the most right to good behavior, and having the best manners to them, because she is the one who is with you day and night, openly and secretly.  If you are afflicted with something she is afflicted along with you, and if your happy, she is happy along with you, if your sad, she is sad along with you, therefore you should make your dealings with her better than your dealings with strangers, so the best of the people are those who are best of them to their wives.

I ask Allaah to complete my Eemaan and that of the Muslims, and that he makes us the best of the slaves of Allaah to our wives and upon those who have a right upon us. [Taken from: ‘Explanation of Riyadh as-Saliheen’ 3/134]

[8] Albaani said in ‘Silsilah Saheehah’ no. 284, ‘it is from the hadeeth of Abu Hurairah Radi Allaahu anhucollected by Tirmidhi and Ahmad and the first part of the hadeeth is collected by Abu Dawood, Ibn Abee Shaybah in ‘al-Musannaf’, Abu Na’eem in ‘al-Hileeyah’ and Haakim and he said it is Saheeh upon the conditions of Muslim and Dhahabi agreed with him.’

[9] Collected by Tirmidhi, declared Hasan by Albaani No.1163

[10] Collected by Muslim

[11] Shaykh Uthaymeen said: ‘He lashes his wife like he lashes any other person as if there was no relationship between him and his wife, and as if she is a captive slave, helper to him.  This is not befitting because the relationship between a man and his wife is a special relationship, which must be built upon love, compassion, and keeping far away from evil, whether it is in speech or in action.

As for lashing her like lashing a slave, then at night to have intercourse with her, then how is it possible that you have intercourse with her at night with love, and then take pleasure and desire from her and you had lashed her like the lashing of a slave? !

This is a contradiction; this is why the Prophet -sallAllaahu alayhi wa sallam- rebuked this action. It is not befitting that this occurs from a human being, and the Prophet -sallAllaahu alayhi wa sallam- spoke the truth, indeed this does not befit an intelligent person more over a believer.’ [Taken from: ‘Sharh Riyadh as-Saliheen’ 3/119]

[12] Collected by Bukhari & Muslim

[13] Collected by Bukhari & Muslim

[14] Shaykh AbdulMuhsin al-Abbad al-Badr said about this hadeeth in his explanation of Sunnan Abi Dawood:

‘The compiler mentions the hadeeth of ‘Aeysha Radi Allaahu anha:

‘That the Messenger of Allaah sallAllaahu alayhi wa sallam never ever hit a servant, or a woman.’

That was because of his noble manners, he was forgiving and he sallAllaahu alayhi wa sallam would live with his wives in a good way. An incident of hitting a servant, from those servants who used to serve him, never occurred.  He sallAllaahu alayhi wa sallam never hit any of his wives, rather he was gentle, merciful, forgiving and he sallAllaahu alayhi wa sallam love and gentleness.  This indicates to his sallAllaahu alayhi wa sallam perfect mannerisms, even though there perhaps may have occurred transgression and matters by which some servants warranted reprimanding, however the Prophet’s sallAllaahu alayhi wa sallam character and his way was gentle, forgiving and pardoning in his matters.’

[15] Collected by Muslim

[16] Collected by al-Bayhaqi

[17] Collected by Ahmad, Nisa’ee, Hakim & Albaani declared it ‘Hasan Lighayrihi’ in ‘Saheeh Targheeb wa Tarheeb’ Vol.2 No.1965

[18] Collected by Hakim & al-Bayhaqi. Albaani said in ‘Silsilah Saheehah’ no. 999 and Saheeh al-Jamia’ 1567 [Hasan]

[19] Shaykh Uthaymeen said: regarding the saying of the Prophet -sallAllaahu alayhi wa sallam-  ‘that you feed her when you eat, and clothe her when you clothe yourself,’ Which means, do not specify clothing yourself without taking a concern in clothing her, nor feeding yourself and not feeding her.  Rather she is your partner, it is obligatory to spend on her as you spend upon yourself, so much so that many of the scholars say: ‘If a man does not spend on his wife, and she requests a divorce from the judge, then it is upon the judge to cancel the marriage, due to the husband being deficient about her right which is obligatory for her.’ [Explanation of Riyad as-Saliheen 3/131]

[20] Shaykh Uthaymeen said: ‘Regarding the saying of the Prophet -sallAllaahu alayhi wa sallam: ‘do not call her ugly. . .’ It means do not say you are ugly, or say: may Allaah disfigure your face.  What is included in this prohibition of calling her ugly is the prohibition of claiming she is ugly whether it is tangible or (in meaning) intangible. So do not say: ‘You are from a unnoble tribe, or from an evil family etc.’ all of this is from claiming she is ugly which Allaah has prohibited.’ [Explanation of Riyad as-Saliheen 3/132]

Hafidh al-Mundhari said: ‘It means do not say disliked things to her, and do not curse her.’ [‘Saheeh Targheeb wa Tarheeb’ 2/p.411]

[21] Shaykh Albaani said: ‘Except if it is necessary, due to it being established when the Prophet -sallAllaahu alayhi wa sallam – made Hijrah (boycotted) from his wives due to a drink that he took outside the home’

[Riyad as-Saliheen p.159]

[22] Collected by Ahmad, Ibn Hibban al-Albaani ‘Saheeh Targheeb wa Tarheeb’ No.1929 & he declared it to be Saheeh.

[23] Collected by Ahmad, Abu Dawood & Albaani declared the Sanad to be Hasan in ‘Irwaa al-Ghaleel’ 7/p.98

[24] In the explanation of the word Waseeyah: ‘and I strongly advise you to be good to women’ which means: accept my advice regarding women, and act upon it, be patient with them, be gentle with them and be good to them.’

[Taken from: ‘al-Mufhim lima Ashkal min Talkhees Kitab Muslim’ by Umar bin Ibraheem al-Qurtoobi]

[25] Collected by Ibn ‘Aasakir in ‘Tareekh Dimishq’ from Yahya bin Jabir.

[26] ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- No. 61 p.120

Only Allaah Can Remove Harm – Shaykh AbdurRahman bin Nasr as-Sa’adi

وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧

<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]

  by Shaykh  AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya

This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.

If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.

 This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]

 << He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.

 <<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.

There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.

[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]

The Ruling on Mentioning Past Sins for the Purpose of Da’wah – Sheikh Saleh al Fowzan

In The Name of Allah The Merciful, The Bestower of His Mercy

2 weeks ago (May 11, 2009) Sheikh Saleh al Fowzan was asked the following question during the question and answer session at the end of his Tafsir class in Riyadh:

Question:
In our country America there are some individuals who used to sing and they have now become Muslims. These individuals have begun to give lectures for the purpose of calling the youth to Islam and advising them to abandon disbelief, but at times they (ex-singers) mention in their lectures some of the sins that they were upon in the past. Is this action correct?

Answer:

This is not correct. As for them giving da’wah and calling people to Islam, this is good. But as for them mentioning their past sins, this is not befitting. What is correct is that they seek forgiveness and abandon mentioning of those sins except within themselves. They mention their sins within themselves for the purpose of regret and seeking forgiveness. Also, mention of one’s past sins to an audience can possibly lead the listeners to fall into the same sins.

Audio link: liveislam.net/browsearchive.php?sid=&id=62312

The question is read toward the end of the class

Mustafa George
Saudi Arabia

Keeping Sins a Secret :

From among the teachings of Allah’s Messenger (sallahu alayhi wa sallam) is to keep sins a secret matter. If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one’s honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night.

The Messenger of Allah (peace be upon him) said: “My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: “O so- and-so! Last night I did this and that.” He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!” [Saheeh al-Bukhari]

Abdullah Ibn Masoud (May allah be pleased with him) related, `A man came to the Prophet and said: `O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.’ Umar Ibn al-Khattab (May allah be pleased with him) then said: `Allah had kept your secret, why did not you keep your secret?’ [Sharh Muslim]

Similarly,  if one becomes aware of somebody else’s sin, he should keep it a secret. Allah’s Messenger (sallahu alayhi wa sallam) said: “He, who relieves a hardship of this Dunya (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter …” [Sahih Muslim]

Shaykh Muhammad ibn Saalih al-Uthaymeen: Salafis are following the Hizb of Allah [Video]

الشيخ محمد بن صالح العثيمين

Shaykh Muhmmad ibn Saalih al-Uthaymeen affirms that the Salafis are following the Hizb of Allaah.

The Shaykh explains that the Salafis who follow the truth, the way of the Salaf, without tahazzub (partisanship), are the party of Allaah in truth, and that it is obligatory for everyone to associate himself with it. The Shaykh also explains that none can be from this party of Allaah (of Salafiyyah) unless they actually follow the way of the Salaf in reality.

Note: The Shaykh praised the refutations of Shaykh Rabee’ bin Haadee and his defending the manhaj of calling to Allaah. These matters are well-recorded and known. Thus, when the Shaykh is warning from tahazzub as occurs in other statements of his, even if it be in the name of “Salafiyyah”, then that applies to those deviants who followed other methodologies (like those of the Ikhwanis) whilst claiming to be “Salafis” and declaring others to be astray unless they join their group. This behaviour was manifest in the way of Abd al-Rahman Abd al-Khaliq and his so-called “Scientific Salafiyyah” movement, he reviled some of the major Scholars, and brought destructive false principles under the banner of Salafiyyah.

No matter how hard people have tried to malign the Salafis who follow the way of the Salaf in aqidah and manhaj, following the scholars in that, all their attempts to use the various statements of Shaykh Ibn Uthaymin in which he warns, correctly, from falling into tahazzub in the name of Salafiyyah, have failed. This is because the very issues around which the Salafis based their criticism and warning against the opposers, were similarly spoken of and outlined by Shaykh Ibn Uthaymin by the time he passed away (rahimahullaah) and they include matters pertaining to Sayyid Qutb, Takfir of the rulers, rebellion, multiplicity of groups (jamaa’aat), false methodologies in calling to Allaah, and calling to Tawhid, demonstrations and so on. Further, Shaykh Ibn Uthaymin praised Shaykh Rabee on many occasions and explained that the only reason the opposers attack him because he spoke of some of their figureheads.

So the truth is clear and only those are blind who choose to be blind, despite the matters being as clear as daylight.

What is the difference between the Sunni and the Salafi? – Shaykh Ubayd al-Jaabiree

Question 4:

What is the difference between the Sunni and the Salafi?
[Q&A with Shaykh Ubayd Ibn Abdullah al-Jaabiree April 2009, Madinah] (Arabic/English)

Wahhabism: Is it a fifth Madh-hab? – by Ibn Baz

Reply given by Ibn Baz to written questions posed by a Shaykh from outside the Kingdom of Saudi Arabia

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my esteemed brother, may Allah guide you to useful knowledge and to act upon it! Amen. Peace be upon you! I have received your letter dated 2/3/1394 A.H. May Allah guide you and grant you success! It included three questions about Wahhabism. Following is my answer:

Q 1: You asked about Wahhabism and whether it is a fifth Madh-hab (School of Jurisprudence) or follows one of the four Madh-habs.

A: The term Wahhabism is used by many people to refer to the call initiated by Imam Muhammad ibn ‘Abdul-Wahhab ibn Sulayman Al-Tamimy Al-Hanbaly (may Allah be merciful to him). He is called along with his followers ‘Wahhabis’. Every knowledgeable person must have heard about Shaykh Muhammad ibn `Abdul-Wahhab’s movement (may Allah be merciful to him). He called for pure Tawhid (belief in the Oneness of Allah) and warned people against all forms of Shirk (associating others with Allah in His Divinity or worship), such as supplicating to the dead, trees, rocks or the like. He (may Allah be merciful to him) followed in creedal matters the Madh-hab (School of Jurisprudence) of the Salaf (righteous predecessors) while in subsidiary matters he followed the Madh-hab of Imam Ahmad ibn Hanbal Al-Shaybany (may Allah be merciful to him). This is clear in the books and Fatwas (legal opinions) of Muhammad ibn ‘Abdul-Wahhab and in the books of his followers and offspring which are published. Imam Muhammad ibn ‘Abdul-Wahhab appeared at a time when Islam was alienated, the Arabian Peninsula and other areas were engulfed in ignorance and worshiping idols was widespread. So the Shaykh took it upon himself to strive and struggle, and devoted himself to destroying all means of misguidance.

He employed all the possible ways leading to the spread of Tawhid free from any kind of superstition. Allah, out of His Bounty, made Imam Muhammad ibn Su`ud, Prince of Al-Dir‘iyyah at that time, accept the call. Thus, the Prince, his sons, those under his authority and his followers supported the Imam, may Allah reward them, forgive them and grant their offspring success to all that pleases Him and to what sets right the affairs of His Servants! All regions of the Arabian Peninsula have lived under this righteous call to the present day. Thus, Imam Ibn ‘Abdul-Wahhab’s call was in accordance with the Qur’an and Sunnah (whatever is reported from the Prophet).

Wahhabism is not a fifth Madh-hab as some ignorant and prejudiced people claim; rather, it is a call to the ‘Aqidah (creed) of Salafiyyah (those following the way of the righteous predecessors) and a way of reviving the main aspects of Islam and Tawhid which was forgotten in the Arabian Peninsula.

Source : http://www.alifta.com