Beware of your Character, O Muslim! – Shaykh Muhammad Ramzaan Al-Haajiree

Shaykh Muhammad Ramzaan Al-Haajiree‘s -hafidhahullaah- lecture entitled
‘The rights of the Ulama’: Imam Malik conference, Agadir, Morocco 1432

Translated by: Abu Afnan Muhammad Siddiq (hafidhahullaah)

Read the article:
Copyright Maktabat Ahlil Athaar

Be Careful From Who You Take Your Deen From ! – Shaykh Ahmad ibn Bazmool

Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka

The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when o­ne takes from someone or o­ne hears from someone or o­ne learns from someone that knowledge is going to be deen something that is going to weighty o­n the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge o­nly from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the o­nes who follow the salaf us salih and secondly that the o­ne that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala stated that Imaam Malik rahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no o­ne would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were known for that and these people pointed to them for that but no o­ne would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala states that there is no doubt that is obligatory upon the people to learn ilmi shar’ee, Islamic knowledge and this is based o­n the Quraanic verse, Allaah subhana wata’alah says “Ask the people of knowledge if you do not know.” And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam “that seeking knowledge is an obligation upon every Muslim”. And a man came to Imaam Malik rahimahullah and said, “I want to seek knowledge” and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.

So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid’ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala then went o­n to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of the ummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur’aan, “If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate o­n the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based o­n the hadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaad is o­nly the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata’alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala went o­n to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur’aanic verses in which Allaah says, “Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.” And then Allaah subhana wata’alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons o­ne is that this speaking about Allaah tabarakta wat’ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with o­ne of his companions o­n a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, “they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.” So this shows that it is forbidden for someone who does not know, to talk.

So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the o­ne being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar’ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.

He said also in our daily life we had a medical situation or whatever, will we go to a mechanic ?, and if we had a problem with our car will we go to a farmer? and if we wanted to construct a house will we go to someone who is a specialist in cleaning?. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi’een praying but they were not praying according to the sunnah. There salaah was not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, “What has made you angry, what has caused you to get angry.” He said, “By Allaah I don’t see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda’s statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi’een so what about now o­ne thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata’la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the o­ne who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.

Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. The awwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the o­nes who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid’ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah, salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and o­n the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of the ulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don’t take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah and manhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire.

Rather the o­ne that should be taken from are the tullabul ilm and ulemaa who are upon the sunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.

Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. o­ne is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata’la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, “I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah”. So this aabid who was ignorant said, “No”. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.” So this shows you the issue of going to the scholar verses going to someone who is ignorant.

The second story is about two individuals, o­ne who was righteous and the other was a sinner. And every time the righteous o­ne would pass by the sinner he would correct him and advice him but he would not accept. So o­ne day the righteous person said to him, “By Allaah, Allaah will not forgive you.” So Allaah tabarakta wata’la said, “Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.” So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata’la that he would not forgive o­ne of His creatures. So Allaah tabarakta wata’la wiped away or made nothing the deeds of the obedient o­ne and forgave the disobedient o­ne. So this shows us the importance of knowledge number o­ne and that we should acquire it and the importance of returning to the ulemaa. Don’t ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.

In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid’ah), if they have something beneficial to give. I’ll just take the good and I will leave the bad. He said there were several issues wrong with this.

o­ne, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, “That Allaah tabarakta wata’la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.

The second matter is that Allaah tabarakta wata’la and the Prophet salallahu alaihi wasallam‘s order of hizbudeen , preserving o­nes deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.

Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small o­nes and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.

Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).

And the fifth matter is that the person who is going there saying “I will get the good and leave the bad” is ignorant. So he cannot protect himself from falling into a fitnah. So he can’t protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take o­nly from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh, d. 728) wrote in “Kitâb-ul-Îmân”:

The believer is put to trial by the whisperings of the Devil and disbelieving thoughts that makes him feel bad/distress. The companions used to say: “Oh Messenger of Allâh! o­ne of us feels something of such a nature that he would rather fall down from the heaven than to utter it.” He (sallâ Allâhu ‘alayhi wa sallam): “That is true faith” (Ahmad 2/397 and Muslim 1/83)

This means that these whispers and thoughts one feels, while one hates them and repels them from the heart, is part of true faith. This can be likened to the warrior who fights his enemy until he overpowers him. This is the greatest type of Jihâd and a faith that is as pure as pure milk. And the reason as to why it is pure, is that one hates and fights the devilish thoughts.

All creatures are subjected to these thoughts and whisperings. There are those humans that answer them and they then become disbelievers or hypocrites. And there are those whom have fallen so deeply into sins and desires, that they are first affected by these thoughts when they start to seek the religion. So the person either becomes a believer or a hypocrite. Thus, the humans often tend to get these whispers when they perform the prayer. The Devil will most often come when the servant wants to turn to his Lord and come closer to Him and have contact with Him. That is why the praying ones get thoughts that the non-praying ones do not.

(Obs: Not entire text included).

Author: Shaykh-ul-Islâm Ahmad bin Taymiyyah (d. 728)
Source: Kitâb-ul-Îmân, pp. 221-222
Reference: Darulhadith
aFatwadotcom (the site is down)

The Deception of the Shaytaan of the Soofeeyah – Compiled & Translated By Abbas Abu Yahya

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘And how good is what Abu Ahmad ash-Shayrazi said:

‘The Soofeeyah used to ridicule Shaytaan and now the Shaytaan ridicules them! !’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.241]

The Deception of the Shaytaan of the Soofeeyah

Shaykh Muhammad Hamid al-Faqee -Rahimullaah- comments on the statement of Imaam Ibn al-Qayyim -Rahimullaah- when he spoke about the deception of the Shaytaan of the Soofeeyah, when he Imaam Ibn al-Qayyim -Rahimullaah- said:

‘The Shaytaan caused them to buzz around (dance) and to beat/strike the ground whizzing around on their feet, then sometimes he makes them like donkeys going around a pivot, and sometimes like insects dancing  in the middle of the house…’

Shaykh Muhammad Hamid al-Faqee said:

‘The Shaykh (Ibn al-Qayyim -Rahimullaah) intends the Mutasawwafa (Soofeeyah) who form into circles, then stand up in those circles and dance and swing from side to side to the tune of singing and musical instruments.  They shout, scream and dance together with what they call Dhikr (remembrance of Allaah), rather it is sinfulness, disobedience and the remembrance of Shaytaan, may Allaah guide them and free them and free Islaam from those evils and crimes.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.409]

How the Shaytaan Deceived the People that Whistling and Clapping is Prayer

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- speaks about the Ayaah
<<Their prayer at the House (of Allaah) was nothing but whistling and clapping of hands. >> [Anfal: 35] and how the Shaytaan deceived the people that whistling and clapping is prayer.

Ibn al-Qayyim quotes: ‘Ibn Arafah and Ibn al-Ambaari who said: ‘that whistling and clapping is not prayer. . .’

Shaykh Muhammad Hamid al-Faqee commented on this by saying:

‘In reality this is not prayer, Allaah called it prayer because they used to whistle and clap in their thundering movements to the tunes of whistling and clapping, since they intended by it a means of coming closer to Allaah, so Allaah reprimanded them and criticized them, and Allaah clarified that He does not love that, He does not reward them for it except with a painful punishment.

And that whistling and clapping (of the polytheists) is like what takes place in the gatherings of the Soofeeyah of our time, like for like; dancing movements to the tune of whistling and clapping. Their deep-rooted desires beautified this, likewise their ignorance and the Shayateen from the men and Jinn, beautified this to make them think that it is Dhikr (remembrance of Allaah) and worship!!

Allaah is far from this.’

Source : Statements of the People of Knowledge Regarding the Soofeeyah  [PDF]
Compiled & Translated By Abbas Abu Yahya

Whispers of satan: Twelve benecifial gems on obsessive thoughts in regards to the intention and Taharah

Here are some Fawa’id about the obsessive thoughts that some brothers/sisters might get when trying to perform acts of worship. I hope they make things easier for you in Shâ’ Allâh.

1.The intention:

Ibn-ul-Qayyim: The one who sits down in order to make ablution, has intended the ablution (!!!). The one who arises in order to pray, has intended the prayer. The sensible one hardly performs an act of worship but that he has already intended it. The fact is that if Allah had obliged us an act without intention, then it would have been impossible. (al-Islah, p. 67)

Ibn-ul-Qayyim: To doubt the intention of one’s action is a type of madness. (Ibid, p.67)

2. The verbal intention.

Ibn-ul-Qayyim: The devil has made the verbal intention into a battlefield for those with whispters (wiswas). He imprisons them by it and punishes them with it. You see how they strive in order to utter it correctly – and it has nothing to do with the prayer. (Ibid, p.67)

3. Where do they come from?

Ibn-ul-Qayyim: al-Ghazali said that whispers (waswasah) either spring from ignorance about the religion or also from a madness and both belong to the greatest deficiencies (Ibid, p.69)

4. Free time and work:

Shaykh Ibn ‘Uthaymeen: Free time is deadly. The one who is not busied by knowledge or work gets these obsessive thoughts. (al-Liqa ash-Shahri 45)

5. Perhaps a drop of urine exited?

Shaykh Ibn ‘Uthaymeen: There are those who, after having urinated, feel something down there and (they) drop the pants in order to look. Do not do that. Ignore it. (al-Liqa ash-Shahri 46)

(Shaykh al-Fawzân also said in one of his tapes that this (these obsessive thoughts regarding drops etc) should be ignored)

Shaykh Ibn ‘Uthaymeen: After urinating and that the last drop has went out, one should just wash the glans and nothing more. (al-Liqa ash-Shahri 46)

6. Shaking it and pressing from…

Shaykh Ibn ‘Uthaymeen: There are people who, after having urinated, press their penises from the anal to the glans and some shake them. This is an INNOVATION. (al-Liqa ash-Shahri 46)

7. Two doubt their Wudhu

Shaykh Ibn ‘Uthaymeen: Two kinds of persons always doubt their ablution: the one with obsessive thouhts and the one with constant gases. The person with the obsessive thoughts should wean himself from it and ignore them and the person with the gases goes with that which is convincing until he hears or feels something. (al-Liqa ash-Shahri 61)

8. Jumping into a river for Ghusl and then doubting it?!

Shaykh Ibn ‘Uthaymeen: Obsessive thoughts (Wiswas) are dangerous. A man came to a Shaykh1 and said: I bath in the flood Tigris after orgasm. I then pray and persuade myself to [think that] I am not clean. The Shaykh then said: Do not pray. The prophet said that the mad one is not responsible for his deeds until he becomes normal and you are mad. (al-Liqa ash-Shahri 23)

1. (The shaykh mentions in his FHM tape 5 that the shaykh was Ibn ‘aqil al-Hanbali)

9. To BREAK the wudhu in order to be sure of one’s next wudhu?

Shaykh Ibn ‘Uthaymeen: An example of these obsessive thoughts is to doubt whether one is clean or not and in order to be sure, one BREAKS THE ABLUTION. (al-Liqa ash-Shahri 23)

Please note: Some people who know that they are clean, but to be “sure”, they break the wudhu by touching the penis or farting etc, look at this stupidness, they BREAK THE WUDHU to be sure? And then they remake the wudhu not realising that they were already convinced of the former wudhu, they would otherwise not BREAK IT, you can’t break something that is not there.

10. What do they lead to?

Shaykh Ibn ‘Uthaymeen: Obsessive thoughts lead to madness. (FHM 5)

11. The preseminal fluid issue

Ibn ‘Uthaymeen: There are people who imagine that they they got preseminal fluid as soon as they think. These are the whispers of the devil and should be ignored. (Sharh-ul-Bulugh 1/421)

12. Why do jews not get whispers when they pray?

Ibn-ul-Qayyim: Ibn ‘Abbas was asked why the jews not get whispers when they pray. He said: What should the devil do with a ruined heart? (al-Wabil, p.52)

Just a quick note: I will in Shâ’ Allâh gather some Fawâ’id in regards to other kinds of Wiswas (such as ‘Aqîdah, belief etc). These were more leaning towards Taharah and the intention. Bârak Allâhu fîkum.

Related Links:

What a Muslim does with his close relative who is a Mushrik – Shaykh Al-Albaani

The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

161- The Messenger of Allaah said to ‘Alee bin Abu Talib: ‘Go and bury your father.’

He said; ‘No, I won’t bury him, because he died as a Mushrik.’

The Messenger said to him: ‘Go and bury him, and don’t speak to anyone until you come to me.’

I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.

From the benefits of the hadeeth

1- That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate far his relative’s Shirk.

Do you not see that ‘Alee refused to bury his father the first time. Whereby, he said: ‘he died as a Mushrik‘ thinking that if he buried him then this would enter into being in alliance with his father which is prohibited. Like the saying of Allaah Ta’ala:

<<Take not as friends the people who incurred the Wrath of Allaah >>

When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallAllaahu alayhi wa sallam.

It appears to me that the son burying his Mushrik father or his mother is the last of what the son possesses of good companionship with his Mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala:

<<It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikeen even though they be of kin>>

So, if this is the case, what is the situation of the one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the Kuffar, announcing their deaths, for a small amount of Dirhams!

The one who is concerned for his hereafter should fear Allaah.

2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallAllaahu alayhi wa sallam did not order ‘Alee to do so. If this had been permissible, the Prophet– sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.

3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.

And in all of this there is a lesson for those people who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said:

<< There will be no kinship among them that Day, nor will they ask of one another >>

Swearing by the Sifaat of Allaah – Shaykh Al-Albaani

The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of  Shaykh Al-Albaani

Translated by Abbas Abu Yahya

1168- “The person who was most severely trialed in the world will be brought forward from the people of Paradise. Allaah will say: immerse him deep into Paradise, so they will dip him into Paradise.

Then Allaah Azza wa Jal will ask: O son of Adam did you ever see any suffering or anything that you disliked?

He will answer: No, I swear by Your (Izzah) honour I never ever saw anything that I disliked.

Then the most blessed person in the world will be brought forward from the people of the Hell-fire. Allaah will say: dip him into Hell-fire.

Then Allaah will ask: O son of Adam did you ever see any good, or ever see anything pleasing to the eyes?

He will answer: No, I swear by Your (Izzah) honour I never ever saw any good, nor anything pleasing to the eyes.”


This hadeeth shows the permissibility of swearing by a Sifah (characteristic) from the Sifaat of Allaah Ta’ala, and from what al-Bayhaaqi mentioned in a chapter heading in ‘Sunaan al-kubra’ (10/41) ‘Chapter : What is mentioned regarding swearing by the Sifaat of Allaah Ta’ala like al-Izzah(Honour), al-Qudrah (Capability), al-Jalaal (Magnificence), al-Kubreeyah (Pride), al-Uthma (Greatness), al-Kalam (Speech) and as-Sama’ (Hearing) and those similar to it.’

Then he mentioned some Ahadeeth under this chapter, and he pointed to this hadeeth. He also used, for evidence, some narrations on the authority of Ibn Mas’ood and other than him. Then he mentioned: “this narration is evidence that swearing by the Qur’aan is considered taking an oath……’

Then he narrated with an authentic chain on the trustworthy Tabi’ee (successor) Amroo bin Dinaar who said; ‘I met people for 70 years saying: Allaah is the Creator, everything other than Him is created and the Qur’aan is the speech of Allaah Azza wa Jal.’

Source : Blog of Abbas Abu Yahya @

Good News For The Strange Sister – Abu Uwais Abdullah Ahmad Ali [Audio|En]

Good News For The Strange Sister, was recorded in Los Angeles, CA at the Masjid where our Sheikh Fareed Abdullah (may Allah preserve him) is the Imam.

Listen / Download Mp3 Here (Time 46:01)

What Is The True Statement Concerning Hijrah? – Shaykh Falaah Ibn Ismaeel al-Mundikaar [Audio|Ar-En]

[Download mp3]

Post Courtesy : Aboo Bilal Nahim

How Did Your Affair Begin, O Messenger of Allaah? – Daawood Burbank

How Did Your Affair Begin, O Messenger of Allaah?

ad-Daarimee reported (1/8-9), and al-Haakim (2/616-617), and Ahmad (4/184) from `Utbah ibn Mas`ood as-Sulamee, and he was from the Companions of Allaah’s Messenger (sallallaahu alaihi wa sallam), that he narrated that: A man said to Allaah’s Messenger (sallallaahu alaihi wa sallam):  “How did your affair begin, O Messenger of Allaah?”

So he said:

<< I was being taken care of by a woman from Banoo Sa`d ibn Bakr. So I went off with a son of hers along with some of our goats, and we did not take any provision along with us. So I said: “O my brother, go and bring us some provision from our mother.” So my brother went off and I remained with the goats. Then two white beings that were flying came, being as if they were two eagles. Then one of them said to the other: “Is it him?” The other one replied; “Yes”. So they hastened to me, took hold of me, and threw me upon the ground on my back. Then they split open my chest and extracted two black clots from it, and one of them said to his companion: “Bring me ice-water”, and he washed my insides with it. Then he said: “Bring me snow-water”, and he washed my heart with it. Then he said: “Bring me tranquillity”. And he planted it in my heart. Then one of them said to his companion: “Sew it up”, so he sewed it up and sealed it with the seal of Prophethood. Then one of them said to the other: “Place him upon a scale, and place a thousand of his nation upon another scale.” >>

Allaah’s Messenger (sallallaahu alaihi wa sallam) said :

<< “So I saw a thousand people above me and feared that some of them were going to fall upon me.” He said: “If his whole nation were weighed against him he would outweigh them.” Then they went off and left me. >>

Allaah’s Messenger (sallallaahu alaihi wa sallam) said:

<< And I became very afraid, and I went back to my mother and informed her of what I had experienced. So I wished that I had been mistaken for someone else. She said: “I entrust you to Allaah’s protection”. So she prepared a camel of hers for riding, placed me upon the saddle, and rode behind me until we reached my (true) mother. Then she said: “I have fulfilled my trust and my responsibility, and she told her what had happened to me, and this did not alarm her. She said: “When he came out from me I saw light which shone and revealed the palaces of Shaam.”>>

Shaikh al-Albaanee said in “as-Saheehah” (no.373):
“…..this chain of narration is “hasan”… and this hadeeth has many witnesses…”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

A detailed statement on the issue of women wearing contact lenses – Shaykh Saalih al-Fawzaan

Shaykh Saalih al-Fawzaan
Translated by Umm Abdulazeez

Wearing coloured contact lenses


What is the ruling regarding wearing coloured contact lenses with the justification (for doing so) being for beautification and following the latest trend (fashion), keeping in mind that their price is no less than 700 (Saudi) Riyals (approximately £120)?


There is no harm in wearing contact lenses due to necessity; As for other than that, then it is better to leave doing so especially if they are expensive, since this equates to being excessive in (spending one’s wealth) which is prohibited, in addition to that which exists therein of deceit and covering up the reality because they make the eyes appear in other than their natural state without there being a (Islaamically justifiable) need for that.

Shaykh Ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 3, Page 317, Fatwa No.468

The Permanent Committee for Scholarly Research and Ifta’

Q: Some methods of adornment are available in our markets, such as artificial nails, false eyelashes, and colored contact lenses to change the eye color. There are many inquiries about such cosmetics, due to their being widespread among women. Please, Your Eminence, we would like you to guide us to the right thing. May Allah safeguard you with His Guidance!

A: It is impermissible to wear artificial nails, false eyelashes, and colored contact lenses, because they are harmful to the body, and they also entail deception and changing the creation of Allah (Exalted be He). May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

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Belief in the Angels: The Angels and Their Relationship to Mankind, by Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

The following are some of the tremendous benefits [not verbatim] that Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah Ta’aala) shared in a Dars (lesson) concerning the topic of the Angels and their relationship to mankind.

Loving each other – only for Allaah’s sake, not for wordly purposes

One of the greatest blessings of Allaah is the blessing of brotherhood for Allaah, which the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said is a foundation of Eeman: Awthaq ‘Ural Eeman Al-Hubu fillaah wal-bughdu fillaah (The strongest handhold of Eeman is love for Allaah and hatred for Allaah).

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: There are three characteristics that if a person has them, he will taste the sweetness of Eeman: that Allaah and His Messenger are more beloved to him than anything; that he loves an individual, and does not love him except for Allaah; and that he hates to return to disbelief (after believing) just as he hates to be thrown into the fire.

On the Day of Judgement, Allaah will raise the level of the believers who have loved each other for Allaah’s Pleasure, and shade those who have loved each other for His pleasure, as comes in the hadeeth of the seven whom Allaah will shade.

Allaah raises – by degrees – those who believe in a detailed manner above those who believe in a general manner

After mentioning the well-known Hadeeth of Jibreel – which includes the statement of the Messenger of Allaah (salallaahu ‘alayhi wa sallam) (what means): “Eeman is to believe in Allaah, His Angels, His Books, His Messengers, and to believe in The Last Day, and the Qadr – its good and its bad” – Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah) then said:

“These six matters are the matters that Eeman is built upon. The (Muslims) are of two different types as it relates to these six articles. The first type of people believe in them, but they believe in them in a general manner. And this belief is beneficial for them, in-sha` Allaah. The second type of (Muslims) believe in these six articles in a detailed manner. And this (detailed) Eeman has raised the second type by degrees over the first type.

Allaah said (what means): …Allaah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allaah is Well-Acquainted with what you do. (Al-Mujadilah, ayah 11)

and Allaah informs us (what means): …It is only those who have knowledge among His slaves who fear Allaah. Verily, Allaah is All-­Mighty, Oft­-Forgiving. (Fatir, ayah 28)”

The Angels and their ‘Alaaqa (relationship) to Mankind

Shaikh al-‘Aqeel (hafidhahullaah) brought to attention that angels attend these gatherings and they fill the space between the gathering and the heavens, and afterward they rise toward Allaah, Subhanahu wa Ta’aala, and Allaah asks the angels where they came from (although He knows). [1]

The relationship that the angels have with mankind is even stronger than the ‘alaaqa (relationship) that mankind’s own souls have with them. What is the angels’ relationship with mankind?

Allaah told the angels that He would create mankind before He created mankind. Before Allaah created the shape of Adam, they knew that Allaah was making the shape of Adam. When Allaah shaped Adam, the angels saw the creation of Adam. The angels saw Adam when he was clay, before the soul was blown into him. The angels saw Adam when the soul was blown into him. The angels prostrated to Adam after the soul was blown into him.

Adam and the angels were in heaven, then together on earth. And the angel is with the life from the instant that a man enters his wife, and the sperm enters her. So the angels are with us even before we are created! The angels [who saw Adam – the father of all of mankind – when he was clay] are with the offspring of Adam when he is just a nutfah (sperm), and then a clot, and then a little lump of flesh, then bones, and then flesh. [2]

So the angels are with us during all five stages.

If Allaah wants to give life to this being, and He has created for that being a soul, then the angel receives that soul from Allaah and he breathes it into the body that is inside the stomach of a woman. And there maybe two or three or four or more souls in the stomach.

The angels do not make any mistake!

If that soul is supposed to be in that body, then that’s where it’s going to be. Then the angels write the being’s actions, provisions, wretched or blessed, and his destiny. If the being is born, he is accompanied by an angel and also a devil. The angel commands him with good, and encourages him to do that. And the devil commands him with evil, and encourages him to do that. And this is established in the Saheeh of Imam Muslim.

The Prophet (salallaahu ‘alayhi wa sallam) said: There is none amongst you except that he has been assigned a partner from the angels and a partner from the jinn.

So if you know this hadeeth, then you’ll know the answer to a very important question. Some people go to the doctor, and ask him: I hear three different things in my head. Number one says, “Go to the salat.” Number two says, “No, no. Sleep now.” Number three says, “I don’t know.”

So anything the individual wants to do, he will find three voices. So if it is good, such as the salat and being kind to parents and keeping relations with kin, he will find a voice encouraging him upon it, a voice commanding him away from it.

As for the one who commands with good, he is your companion from the angels. As for the one who commands you with evil, it is your companion from the jinn. And you are in the middle.

Shaikh al-‘Aqeel (hafidhahullaah) also mentioned that Allaah assigns angels to protect us until the command of Allaah comes, and they (the angels) one after the other – as in shifts – protect, by Allaah’s Command.

Allaah said (what means): For each (person), there are angels in succession, before and behind him. They guard him by the command of Allaah. (Ra’d, ayah 11)

And for example, the one who recites ayat al-kursee [ayah 255 of Sooratul-Baqarah] before he sleeps, then an angel is sent from the heaven to guard him until he awakes.

So the Muslim who believes in the angels will not be someone who is scared, because he knows that he will be protected, by the command of Allaah, until the command of Allaah comes.

Allaah has assigned the angels to mankind from before his birth til after his death.

From those actions of the angels that relate to the human being:

1– Used to protect him while he was just a fetus in the stomach of his mother.

2– Breathed the soul into his body.

3– After the birth, they encouraged him/her to do good.

4– Write down his good deeds and bad deeds.

5– It comes in the hadeeth that the angel who writes the good deeds is on the right-hand side, and the angel who writes the evil deeds is on the left-hand side. And the angel who writes the good deeds is ameer (in charge) over the angel who writes the evil deeds. If a Muslim does a good deed, the angel on the right-hand side writes the good deed immediately. If he does an evil deed, the angel on the right-hand side (the one in charge) tells the angel on the left, “Don’t write it down. Wait; he may repent.” And it comes in another hadeeth that he is given [six (Islaamic) hours (six periods of time)] to make tawbah. And if he does [repent in those six hours], the sin is not even written down! [3]

6– The angels write down four different things:

a– your speech,

b– your actions,

c– what is in your heart (your sincerity, love, tawakkul, hope, intending to do good [4]), and

d– any good or evil that you were the cause of (even though you may not have done it), either during your life or after your death.

For that reason, the Prophet (salallaahu ‘alayhi wa sallam) said: If the son of Adam dies, his deeds are cut off except for three: ongoing charity, knowledge that people benefit from, and a righteous child who makes du’aa [to Allaah] for him.

The Prophet (salallaahu ‘alayhi wa sallam) said: Whoever calls to guidance will have a reward for each person who follows him in that, without their rewards decreasing at all. And whoever calls to misguidance will be have a sinful burden to bear for all those who followed him in that, without lessening their burdens at all. (Muslim, no. 2674)

So the one who directs others to good – our beloved brothers – then the angels will write for him all those who follow him in that. So the Muslim should be diligent in calling/guiding to good, because his reward for that will not be cut off.

7– Also, the angels take the soul out of that individual.

8– And then, in the grave, two angels ask him: Who is your Lord? What is your Religion? Who is your Prophet?

As for the barzakh – after the person dies and before Yawm al-Qiyammah (Day of Judgement) – there is no relationship between us and mankind except via the angels. For example, the Prophet (salallaahu ‘alayhi wa sallam) mentioned that Allaah has malaa`ika (angels) who inform the Prophet of the salutations of peace and blessings that we ask Allaah to send upon him.

9– And the angels are the ones who blow into the trumpet, and this is of three different types:

a– blow of silence
b– blow of death
c– blow of resurrection

10– On the Day of Judgement, the angels will meet mankind according to their actions. The righteous will be met by the angels with glad tidings. The evil will be met by the angels with disgrace and destruction.

Allaah said (what means): Verily, those who say: “Our Lord is Allaah (Alone),” and then they are upright, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. An entertainment from (Allaah), the Oft-Forgiving, Most Merciful.” (Fussilat, ayat 30-32)

And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaikum (peace be upon you)! You have done well, so enter here to abide therein.” (Az-Zumar, ayah 73)

As for the disbelievers – aoodhubillaah! – they will be met by the angels with all types of blame and evilness.

Allaah said (what means): And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say, “Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?” They will say: “Yes, but the Word of torment has been justified against the disbelievers!” It will be said (to them): “Enter you the gates of Hell, to abide therein. And (indeed) what an evil abode of the arrogant!” (Az-Zumar, ayat 71-72)

To speak about the angels and their connection to mankind is something that would take a long time. Right now, they [the angels] are with us and they hear what we are saying, and they’re looking at us with their eyes and they are writing that which we say and that which we believe.

However, I want to finish this talk with a question: who from mankind loves you the most? As for the one who loves you, that is the one who makes du’aa for you. Do you believe that the greatest of the angels is right now making du’aa for you? They are making du’aa for you [du’aa] that the person most beloved to you is not making for you. Not [even] your mother! Nor your father! Nor your wife! Nor your children!

It is an amazing du’aa!

Allaah said (what means): Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy.” And that is the supreme success. (Ghafir, ayat 7-9)

I want you to memorize these ayat, and think about them at all times. [5]

This praise of Allaah the angels make [before their du’aa] is tawaasul (seeking nearness) to Allaah —-> Our Lord! You comprehend all things in mercy and knowledge.

The Prophet (salallaahu ‘alayhi wa sallam) said: The distance between the earlobe and the shoulder of one of the angels who carry the Throne of Allaahu, Subhanahu wa ta’aala, is a distance of 700 years.

Source: Tape: ‘Umrah 2005: Belief in the Angels: The Angels and Their Relationship to Mankind, by Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah)

You can buy the audio @


[1] In a hadeeth Qudsee found in the two Saheehs, the Prophet (salallaahu ‘alaihi wa sallam) said: To Allaah belong mobile (squads) of angels who have no other work (to attend to but) to search for the assemblies of Dhikr and, when they find such assemblies in which there is Dhikr (remembrance of Allaah), they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered. And when they disperse (after the assembly of Dhikr is adjourned), they go upward to the heaven, and Allaah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from?

And they say: We have come from some slaves of Yours on Earth: they were glorifying You (saying “Subhanallaah”), exalting you (saying “Allaahu akbar”), declaring that there is none deserving of worship except You (saying “La ilaaha ill Allaah”), praising You (saying “Al-Hamdulillah”), and asking [favors] of You.

He [Allaah] says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they seek refuge in You. He says: From what do they seek refuge in Me? They say: From Your Hellfire, O Lord. He says: And have they seen My Hell-fire? They say: No. He says: And how would it be were they to have seen My Hellfire: They say: And they ask for Your forgiveness.

Then He [Allaah] says: I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them safety from that which they seek safety from. They (angels) say: O Lord, among then is so-and-so, a much-sinning servant, who was merely passing by and sat down with them. And He [Allaah] says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

[2] Allaah said (what means): And indeed We created man (Adam) out of an extract of clay (water and earth). (Al-Mu`minoon, ayah 12)

Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge) (and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So blessed be Allaah, the Best of creators. (Al-Mu`minoon, ayah 13-14)

[3] In the Question-and-Answer session that followed, details of this hadeeth were mentioned in the narration recorded by Imam At-Tabaraani, on the authority of Abi Umaamah (radiallaahu ‘anhu) that the Prophet (salallaahu ‘alayhi wa salam) mentioned: Six hours. Ibn Hajar al-Ascalanee (rahimahullaah) explained “six hours” by using a word (audio not clear), the meaning of which the questioner asked Shaikh al-‘Aqeel about. And Shaikh al-‘Aqeel said it means “Waqteeyah.”

And it was mentioned that if the slave does not repent in these six hours, of course, the slave can still repent afterward – as long as the soul has not reached his throught.

[4] The Messenger of Allaah (salallaahu ‘alayhi wa salam) said: If the slave itends to do good, the angels says, “Ya Rabb (Oh Lord), your slave intends to do good.” So Allaah will say, “Watch him; if he does it, write it for him as 10 good deeds.” And if he intends to do evil, then Allaah tells the angel: “Watch him. If he does it, write it down as one sin. And if he doesn’t do it, write it down as one good deed, because he left it for the fear of Allaah, ‘Azza wa Jall (Mighty and Majestic).”

[5] Here is the Qur`anic text of ayat 7-9 from Soorat Ghafir, with the translation of each ayah in between: 

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَه ُُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِه ِِ وَيَسْتَغْفِرُونَ لِلَّذِينَ

آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْء ٍ رَحْمَة ً وَعِلْما ً فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ


Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! (Ghafir, ayah 7)  
رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْن ٍ الَّتِي وَعَدْتَهُم وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ
الْعَزِيزُ الْحَكِيمُ

Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. (Ghafir, ayah 8)
وَقِهِمُ السَّيِّئَاتِ وَمَنْ تَقِي السَّيِّئَاتِ يَوْمَئِذ ٍ فَقَدْ رَحِمْتَه ُُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy.” And that is the supreme success. (Ghafir, ayah 9)
Post Courtesy of  brother Maher Attiyeh

When Jihaad becomes obligatory -Shaikh al-‘Uthaimeen (rahimahullaah)

Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-‘Uthaimeen, Part 6.

Mustafa George (hafidhahullaah) relayed from Shaikh Muhammad ibn Salih al-‘Uthaimeen (rahimahullaah) in the latter’s sharh of Riyad-us-Saliheen:

When Jihaad becomes obligatory:

  1. When the Khalifa (Muslim ruler) enjoins it upon you
  2. When the kufaar surround you
  3. When you are already on the battlefield [you (are not allowed) turn your back unless you do it to gain a better position]
  4. If he is needed, and he is the only one who knows how to use a particular weapon – even if he is not commanded by the Imam

In these four cases, Jihaad becomes Fard ‘Ayn, wajib (obligatory) upon an individual. In other than these four cases, it becomes Fard Kifaayah.So this is based upon knowledge and not emotion. There are two requirements for any deed to be accepted [Ikhlaas and its legislation (following the Sunnah)], and knowledge is necessary to know it is legislated.

[Mustafa George said: If a person says,’Ya ikhwaan, such and such has taken place in such and such country. Let’s go and fight.‘ Say to him, ‘akhee, have you studied the affair of Jihaad? What are the principles of Jihaad? When is Jihaad obligatory upon you? Is it Fard ‘Ayn or Kifayyah? Have the conditions been met? Who is the Imam or scholar who has ordered it?’ These are certain matters that should be asked of these individuals.]

It is obligatory during the trials and tribulations we live in today that we remind the general laymen that the call to fighting for the purpose of one’s land, this is a call that is not appropriate. And the people should become learned with regards to one’s religion. And we should inform the people that we fight for our Religion before anything. When is it permissible to fight for his land?

When his land is an Islaamic land, and the Islaam which is present in that land needs to be protected. We have to fight with this intention – the intention of protecting Islaam which is in the land. Not the land itself! Not the land itself, but because of the Islaam which is present in the land.

Verily, a person who fights for Nationalism, or for his people, this is done by the Muslim or Kufaar. Fighting for the land, or your nationality, or your race is done by Muslim and kufaar, but this does not benefit a person to fight for your land, nationality or race. It does not benefit him on the Day of Judgement. And a person who is killed in fighting for his land or his nationality, or his race, he is not considered a martyr (shaheed).

Because the Messenger of Allaah (salallaahu ‘alayhi wa sallam) was asked about a man who fights for enthusiasm, one who fights for courage, and one who fights to show off, which of these is fighting in the cause of Allaah, and he (salallaahu ‘alayhi wa sallam) said: The one who fights so that Allaah’s Word becomes superior is striving in the cause of Allaah. [Agreed upon]*

Pay attention to this. If you fight for your land, then you and the kaafir are the same, but fighting for the Religion of Allaah – the Word of Allaah – which is being practiced and established in your land, then in this case it is considered for Allaah ‘Azza wa Jall.

And there is also another hadeeth that is considered in Bukhaaree and Muslim and others. The Prophet (salallaahu ‘alayhi wa sallam) said: There is not a person who is wounded in the sake of Allaah, and verily Allaah knows who is wounded for His sake, except that he will come on the Day of Judgement with his wounds and they will be flowing with blood, the color will be the color of blood and the smell will be the smell of misk.

Pay close attention how the Prophet (salallaahu ‘alayhi wa sallam) gave a condition that the person is wounded for the sake of Allaah. So the Prophet (salallaahu ‘alayhi wa sallam) in this hadeeth emphasized twice the importance of it being for the sake of Allaah. So it is wajib upon the students of knowledge to teach the people that fighting for your land is not the correct form of fighting.

And then the student added the hadeeth of the man who killed himself while fighting – that the Prophet (salallaahu ‘alayhi wa sallam) did not describe him as a shaheed. The ‘Ulemma said: You should only call a shaheed he whom the Prophet called a shaheed, because you do not know the intention of the person. And likewise, the one who dies of a stomach ailment, or drowns, or dies in the fire or the building falls on him, then we say, ‘that’s the death of a shaheed, and we hope the person is a shaheed,’ but you cannot say the person is a shaheed.

Source: Tape Explanation of Riyad-us-Saliheen of Shaikh al-‘Uthaimeen, Part 6.

* In the footnote under this hadeeth in Buloogh al-Maraam [Book of Jihaad] is the following: It means that a battle for the sake of valour, integrity, retaliation, pillage, hypocrisy and an insatiable lust for land-grabbing, etc… are not the Islaamic wars even though they may be fought by the Muslim warriors. Islaamic war is the one which is fought mainly for the purpose and intention of propagating Islaam in the earnest. During the course of events, if such a war also yields some secondary benefits, there is no harm in that, and the warriors are allowed to be profited by them.

Women cutting the hair and parting the hair on the side – Shaykh Ibn Baz & Permanent Council

Women cutting the hair: the prohibition and the exemption


What is the ruling regarding women cutting their hair? Some women beautify themselves in this way even if they are single. Where is the limit? What is the ruling on side parting?

Shaykh Ibn Bâz:

It is not allowed for the women to cut the hair. Their hair is their beauty. When they cut it, they subject the hair to disfigurement and an uneven hair.

If the hair were to be really long, it is then allowed to cut the ends. It has been confirmed that the prophet’s (sallâ Allâhu ‘alayhi wa sallam) wives did it after his death. If the hair gets really long, she then may do so since she experiences difficulties with the washing and combing.

As for side parting, it is not allowed. It is an imitation of women that are Mumîlât Mâmilât.

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz


The Permanent Committee for Scholarly Research and Ifta’

Question 3:

What is the ruling on a woman parting her hair on the side, making only one braid, or wearing it in a bun, with the intention of making herself beautiful for her husband or to look good because it suits her?


With regard to parting the hair on the side, this involves imitating the Kafir (disbelieving) women, and it is proven that the Messenger of Allah (peace be upon him) said it is Haram (prohibited) to imitate the Kafirs.

With regard to gathering the hair and letting it hang down on the back, either braided or not, there is nothing wrong with that so long as it is covered.

However, making it into a bun (on top of the head) is not permitted, because that is an imitation of Kafir women and it is Haram to imitate them. The Prophet (peace be upon him) warned against that when he said: “There are two types amongst the denizens of the Fire whom I have not seen yet: Men having whips like the tails of cows with which they flog people, and women who would be naked in spite of their being dressed, who seduce others (to wrong paths) and are being seduced; their heads will appear like the humps of the Bactrian camels inclined to one side. These (women) would not enter Jannah (Paradise) nor perceive its odor, even though its odor can be perceived at such and such (very remote) distance.” (Related by Ahmad and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Ruling On Interlacing The Fingers In The Masjid – Shaykh Muhummed Naasir al Deen al Albaani

interlacing fingersThe ruling on interlacing the hands in Salah

Q: Please inform us about the ruling on interlacing the hands in the Masjid (mosque).


It is Makruh (reprehensible) for the Muslims to interlace their fingers when they go and wait for Salah (Prayer) and during Salah itself.

It is reported about the Prophet (peace be upon him) that this act is Makruh. When people go to Salah, it means that they are regarded as if they are in Prayer. Thus, they should not interlace their fingers. Also, they should not do that in the Masjid waiting for Salah or during Salah itself, as this act is Makruh. After offering the Salah, there is nothing wrong with doing that even if they are still in the Masjid. It is authentically reported from the Prophet (peace be upon him) in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that when he offered Taslim (salutation of peace ending the Prayer), he regarded Salah as completed.

Then, he sat in the front of the Masjid and interlaced his fingers (peace be upon him). Thus, there is nothing wrong with interlacing the fingers after offering the Salah even if in the Masjid.

Source: Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Adhkar and supplications said during Salah and after Taslim>Interlacing the hands in Salah –

Praying the Sunnah Prayer at home or at the Masjid? | Shaykh al-Albani

Silsilat al Huda wan Noor Tape 9, Question 9

The voluntary prayer of a man (in a place) where no person can see him equal to twenty-five times his prayer where people can see him. [1]

The superiority of the prayer of a man in his house over his prayer (in a place) so that people can see him, is like the superiority of the obligatory prayer over the voluntary [2]

[1] Musnad Aboo Ya’ala, Hadeeth 3821. Shaykh Al-Albanee graded this narration as authentic.
[2] Saheeh At-Targeeb Wa At-Tarheeb, The Book Of Desiring to Pray The Voluntary Prayers in the House, Hadeeth 438. Shaykh Al-Albanee graded this narration as Hasan.

What are the Different Classes of Believers? – Shaykh Abdur-Rahman As-Sa’dee (Rahimahullah)

From the Book  “Essential Q & A Concerning the Foundations of Imaan and Obstacles in the Path of Imaan”
By: Shaykh Abdur-Rahman As-Sa’dee (Rahimahullah)

What are the Different Classes of Believers?
Question 9 – Pgs. 31-32

There are 3 main types of believers:
*(footnotes in italics)

This chapter is an explanation of Allah’s Statement {Surah Faatir 35:32}:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

“Then We caused Our chosen servants to inherit the Book.  Among them are self-oppressors, among them are frugal o­nes, and from them are those who rush forth to perfom good deeds, by the Permission of Allah.”

The author’s reference to the 3 levels of believers found in this Verse is similar to Ibn Katheer’s own explanation of it, and it is in accordance with what has been said by Ibn Abbas, Ibn Mas’ood, and others from the Companions, {May Allah be pleased with them.}  Ibn Abbas {radiallahu anhu} said, “They are the Ummah (Nation) of Muhammad {alayhee salatul wasalaam}, the o­nes whom Allah caused to inherit all the books that He sent down.  The oppressive o­ne will be forgiven, the frugal o­ne will be given an easy reckoning, and the o­ne who rushed forth (to do good deeds) will enter Paradise with no reckoning.” {Tafseer al-Qur’an al-‘Atheem, 6/546}

This chapter serves to further clarify the falsehood of the beliefs of the Murji’ah and Khawaarij, and builds upon the previous 2 chapters. It refutes the Murji’ah since Allah has described the believers as being three distinctly different levels, destroying their false claim that Imaan is o­nly o­ne level.  If Imaan is o­nly o­ne level, then how can it be that some believers are considered self-oppressors, and others are frugal, and others are those who rush forth to do good deeds? It is also a further refutation of the Khawaarij, since Allah has described some of the believers as being oppressors, and this oppression did not take them outside of the fold of Islaam.

1)  Saabiqoon ilal-Khayraat – Those who rush to do good deeds:
Those who rush to do good deeds are those who perform both the obligatory and recommended deeds, while avoiding both the prohibited and disliked affairs.

2) Muqtasidoon – Those who are frugal and selective:
The frugal o­nes are those who restrict themselves to performing o­nly those deeds that are obligatory, while avoiding o­nly the prohibited affairs *(footnotes in italics).

(i.e., Meaning that they fall into disliked affairs and leave off recommended deeds.)

3) Thaalimoon li-Anfusihim – Those who oppress themselves:
Those who oppress themselves are those who mix good deeds with the bad o­nes.   *(footnotes in italics)

*(Meaning that they fall into prohibited affairs and leave off obligations.  In his Tafseer (6/546), Ibn Katheer (rahimahullah) said, explaining these three categories of believers: “The self-oppressor falls short of performing his obligations and falls into some prohibited things.  The frugal o­ne performs his obligations and stays away from prohibited things, however he tends to abandon some of the recommended deeds and falls into some disliked things.  The o­ne who rushes to do good deeds performs both obligatory and recommended deeds, while staying away from both disliked and prohibited things.


Advice to our Youth – Abu Muhammad al-Maghribee [Audio|En]

In Islam the youth have an important place and as such deserve specific attention.

Here are a series of lectures delivered by our brother Abu Muhammad al-Maghribee on the 24th, 25th and 26th February 2012.  May Allaah reward him for his efforts in speading the Da’wah of the Salaf and keep him sincere in his efforts, ameen!!

Abu Muhammad says: “The child is like dough, when it fresh piece of dough.  When he was born, 1 year, 2 years, 3 years they don’t know much.  They don’t know anything.  Just like that fresh dough, you can shape it well roung.  You can make it long you can make it square you can cut it you can make it anyway you want it.  But once you cook it and it’s hard, can you do something else with it?  You can’t!  You are stuck with that.  Like wise,  certain people they neglect their children until they become a teenager, and they are already set up on one way or a different way… all of a sudden now the parents want to do something about it…”

For those brother and sisters that have never heard a lecture by Abu Muhammad, give him a try.   I find his lectures to the youth [amongst others] have a beautiful way of attracting their attention and focusing them on a topic.  My children love his lectures very much.

But, that is not to say in anyway that the adults can’t benefit!  They should listen to the lectures they download whether they by by Abu Muhammad or anyone else before giving them to their children.

 So, click on the links below to be taken to the download page, barak Allaahu feekum!

Advice to our Youth – Part 1 – 24 Feb 2012

Advice to our Youth – Part 2 – 25 Feb 2012

Advice to our Youth – Part 3 – 26 Feb 2012


Q/A – When a women prays in her home, how much should she cover – Shaykh Falaah [Mp3|Ar-En]

Shaykh Falaah ibn Isma’eel was asked:

“When a women is in her home and she stands for prayer how must she cover? Can she pray in a regular house dress and a head covering?”

Audio shared by : Aboo Bilal Nahim

Mothering And Fathering – Taalib Abdullah [Audio|En]

Listen / Download Mp3 Here (Time 52:08)