Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?”  The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

The consensus of Ahlus Sunnah regarding three principles related to Allah’s Attributes – Shaykh ‘Abdul Qaadir al-Junayd

Selected pearls from the books of the People of Knowledge and Fiqh

The consensus (amongst Ahlus Sunnah) which has been conveyed regarding three principles related to Allah’s Attributes

The First Principle: Regarding Allah the Most High’s Attributes, there is no place for the intellect (in deriving) them.

Al-Haafidh as-Sijzee mentioned in his book “Ar-Radd ‘ala man Ankara al-Harf wa as-Sawt”, pg. 121: “The Imaams have agreed that the Attributes are not derived except by way of refrainment” (i.e.refraining from affirming an Attribute for Allah until there is proof).

The Second Principle: Belief in the Attributes of Allah is by affirming their literal meaning not figurative.

Al-Haafidh Ibn ‘Abdil Barr mentioned in his book “at-Tamheed”, 145/7:

“There is a consensus amongst Ahlus Sunnah that the Attributes (of Allah) are affirmed, all of them, which have come in the Qur’aan and Sunnah and believing in them and understanding them according to their apparent meaning, not figuratively, except that they (Ahlus Sunnah) do not establish the ‘how’ of these Attributes nor do they establish or determine the reality of them.”

However, Ahlul Bid’ah, the Jahmiyyah and Mu’tazilah – all of them – and the Khawaarij deny them (Allah’s Attributes) and they do not understand any of them according to their literal meaning.

Those who deny Allah’s Attributes also claim that whoever affirms them, then he is one who has likened Allah to His creation and conversely, those who do so are considered from amongst the people who negate the One Who is worshipped according to those who affirm Allah’s Attributes.

The ‘Allaamah al-Maqreezee  mentioned in his book “al-Muwaa’idh wal I’tibaar bi Dhikr al-Khutat wal Aathaar”, 188/4:

“And all of them (Ahlus Sunnah) have narrated understanding the Attributes as they have come.”

The Third Principle: The literal meaning texts of the Attributes are known to us in light of their linguistic meaning and they are unknown to us with regards to the ‘how’ of these Attributes.

Al-Imaam adh-Dhahabee mentioned in his book “al-‘Arsh”, 195/1 whilst commenting on the statement of Imaam Maalik: “The ascension of Allah on His Throne is not unknown (its known linguistically) and the ‘how’ of it is incomprehensible”:

“And what Imaam Maalik said is what the texts have come with and this is what ALL of the Salaf were upon.”

Selected by Shaykh ‘Abdul Qaadir al-Junayd 

Translated by Abu Afnaan Muhammad Abdullah
Courtesy: mpubs.org

The Legislative Ruling on The Second Congregation – by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy (hafidhahullah)

The following is an article written by Shaykh Badr al-Badr al-‘Anazy (hafidhahullah) which analyzes the permissibility of the second congregation, based on the ahaadeeth of the Prophet (sallAllahu ‘alayhi wa sallam) and explanation of our ‘Ulamaa`. The This article was translated by our noble brother Abu Afnaan Muhammad ‘Abdullah (hafidhahullah), who has explicit written permission from the Shaykh to translate his articles
click here to read.

An excerpt taken from the article ~

Al-Imaam Ibn al-Qudaamah mentioned in al-Mughnee (2/117): “It is not disliked to repeat the congregational prayer in the masjid. And this means that if the localimaam prays (with a group) and then another group comes, it is recommended for them to pray as a group and this is the position of Ibn Mas’ood, ‘Ataa, al-Hasan, an-Nakha’ee and others. However, Saalim, Maalik, Abu Haneefah, ash-Shaafi’ee and others stated that the congregational prayer is not repeated in a masjid which has an appointed imaam and is not on a passageway, etc. Thus, if he misses the congregation, he is to pray by himself.

There is no proof prohibiting the second congregation and that they are to pray by themselves and the hadeeth, “who will give charity to that one” is clear textual proof of its permissibility.


Download PDF To Read full article
: The Legislative Ruling On The Second Congregation By Shaykh Badr ibn Muhammad al-Badr al-‘Anazy (حفظه الله)

Posted from: mpubs.org

Building a Masjid over the site of the People of the Cave – Fatwas of Ibn Baaz

Warning against building Masjids over graves

Fatwas of Ibn Baz :

I was asked: Is it permissible to build a Masjid over the site of the People of the Cave? 

I answered:

In the Name of Allah, all praise be to Allah, and peace and blessings be upon the Messenger of Allah.

I have read the article published in the third edition of the Islamic Sciences League magazine in the “Muslim News in a Month” section.

The Islamic Sciences League, in The Hashemite Kingdom of Jordanintends to build a Masjid over the site of the cave recently discovered in the village of Al-Rahib, which is said to be the cave where the People of the Cave mentioned in the Qur’an slept. End Quote.

As it is my duty to advise for the sake of Allah and His servants, I thought it would be beneficial to say a word in the same magazine of the Islamic Sciences League published in the Hashemite Kingdom of Jordan. I must admonish the league to give up the intention of building a Masjid over the site of this cave, mainly and solely for the reason that building Masjids over the graves and remains of the Prophets and righteous people is utterly forbidden by the Shari`ah (Islamic law) and that those who do so are cursed. This is because such an act may lead to Shirk (associating others with Allah in His Divinity or worship) and excessive veneration and over praising of the prophets and pious people.

The reality bears witness to the validity of the texts of the Shari`ah and proves that it is revealed from Allah (Glorified and Exalted be He), and provides decisive proof of the truthfulness of the Messenger of Allah (peace be upon him) and the message sent down to him which he conveyed to the Ummah (nation). Whoever is aware of the conditions that exist in the Islamic world and the acts of Shirk, excessive reverence of prophets and the pious that prevail due to establishing Masjids over shrines and glorifying them by means of lavish structures and the presence of custodians to collect money from people unlawfully, will certainly know that they are avenues leading to Shirk. One of the outstanding virtues of Shari`ah is to forbid building of Masjids over graves and to warn sternly against it.

The Two Shaykhs, Al-Bukhari and Muslim (may Allah be merciful to them), narrated some Hadiths to this effect on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: May Allah curse the Jews and the Christians; they have taken the graves of their prophets as places of worship 

`Aishah (may Allah be pleased with her) said: He warned against what they did and had it not been for this, his grave would have been raised above the ground but he feared that it would be taken as a Masjid.”

It is also related by Al-Bukhari and Muslim that  Um Salamah and Um Habibah (may Allah be pleased with them) mentioned a church they had seen in Abyssinia (Ethiopia) in which there were pictures. When they told the Prophet (peace be upon him) of this, he said, ‘When a pious person among these people died they built a place of worship over his grave and painted these pictures therein. They will be the worst of creation in the Sight of Allah

It is related in Sahih Muslim on the authority of Jundub ibn `Abdullah (may Allah be pleased with him) that he heard the Prophet (peace be upon him) five days before his death, stating: 

There are many Hadiths in this regard. Imams of Muslim scholars from the four Madh-habs (Schools of Jurisprudence) and others have stated the prohibition of building Masjids over graves. They issued the sternest warning against doing so, urging Muslims to observe the Sunnah of the Messenger of Allah (peace be upon him) and advising this Ummah lest it should fall into the same excessiveness and veneration of the prophets and pious people the way its predecessors from the extremist Jews and Christians and their like who deviated from the straight path.

Thus, it is incumbent upon the Islamic Sciences League in Jordan and Muslims to adhere to the Sunnah and the way of the righteous Imams, and to be cautious not to commit what Allah and His Messenger warned against. It is the only way that leads to people’s uprightness and happiness in this world and in the Hereafter. It should be noted that some people formed their opinions based on the misinterpretation of Allah’s Statement in the story of the People of the Cave: (then) those who won their point said (most probably the disbelievers): “We verily shall build a place of worship over them.”

The answer to this is that Allah (Praised and Exalted be He) informed us about the rulers and prominent people who announced this statement. He told their story not by of expressing content and agreement with what they said, but rather as a kind of dispraise and expressing abhorrence of their action. This is even indicated by the Messenger (peace be upon him) to whom this Ayah (Qur’anic verse) was revealed and was the most knowledgeable of its interpretation, for he forbade his Ummah from building Masjids over the graves and cursed and dispraised those who do so.

If this had been permissible, the Messenger of Allah (peace be upon him) would not have strongly affirmed its prohibition to the extent of cursing those who did it, or describing them as the worst creatures in the Sight of Allah (Glorified and Exalted be He). This should be sufficient in pointing out the gravity implied in the matter and providing a convincing answer to those who seek the truth.

Even if we supposed that building Masjids over graves was permissible for those who preceded us, still we are not permitted to follow their example because the Shari`ah (Islamic law) abrogates all previous laws, and our Prophet (peace be upon him) is the Last of the Messengers and the Shari`ah revealed to him is comprehensive. He (peace be upon him) forbade building Masjids over graves, and as such, we are not permitted to disobey him. We must follow his example and adhere to his Sunnah and abandon what contradicts it regarding the previous Shari`ahs (Divine laws) and favorable customs followed by some people, because Allah’s Shari`ah is perfect and comprehensive and no guidance is better than that of the Prophet (peace be upon him).

Allah is the One Whom we invoke to grant all Muslims and us success and to keep us firm on the truth and help us adhere to the Sunnah of His Messenger, Muhammad (peace be upon him) in words and deeds, whether manifested or hidden, and in all our daily affairs until we meet Allah (Glorified and Exalted be He). Allah is the All-Hearer, Ever-Near and Responsive. May peace and blessings be upon our Prophet Muhammad, his family, and Companions and those who follow his guidance until the Day of Resurrection.

Posted from: http://alifta.com  – Fatwas of Ibn Baaz rahimahullaah

Some Points of Contention for The One Who Celebrates The Remembrance of Al-Israa’ and Al-Mi’raaj To Be Aware Of : Shaykh ‘Abdul Qaadir al-Junayd

 The First Point: 

No authentic proof has been related affirming the specific date of al-Israa’ wal-Mi’raaj.

Al-Imaam Ibn Taymiyyah stated, as in “Zaad al Ma’ad,” 58/1: “No known proof has been established. Neither concerning its month, which part of the month it was in nor its specific date. Rather, what has been narrated related to all of this has been narrated with conflicting narrations and with discontinuous chains of narrations and thus none of them can be affirmed with surety.

● Ash-Shareef Ibn al-Ameer as-San’aanee said in “At-Tanweer”, 7710: “It is a specific night yet nothing from the authentic Sunnah has been narrated specifying when exactly it is.”

 The Second Point: 

The scholars have differed concerning the time of its occurance and there are numerous opinions regarding this.

It is said that it is in Rajab. It is said that it is in Rabee al-Awwal, just as it is said it is in Rabee ath-Thaani.

It is also said that it is in Ramadhaan and it is said that it is in Shawwal. Also, it is said that it is in Dhil Qa’dah.

Some of them say it was in the begining of the month, others say the middle and others say the later part of the month.

Many of the scholars have pointed out these conflicting views:

  • From the Hanafis: al-Mulla ‘Ali Qaaree and Abu al-Fadhl al-Aloosee
  • From the Maalikis: Ibn ‘Abdil Barr and Abu ‘Abdillah al-Qurtubee
  • From the Shaafi’ees: an-Nawawee, Ibn Katheer and Ibn Hajr al-Asqalaanee
  • From the Hanbalis: Ibn al-Jawzee and al-‘Uthaymeen.

The Third Point: 

The weakest position with regards to specifying (when it took place) is the position which posits that it was in the month of Rajab.

Abu al-Khattaab Ibn Dahiyah al-Maaliki stated in “Adaa mal Wajab min Bayyan Wadh’i al Waadh’iyoon fi Rajab,” pg. 110: “Some of the storytellers mention that al-Israa’ was in Rajab and according to the people of Praise and Criticism (Scholars of Hadeeth) this is without a doubt a lie.”

Also, Ibn al-‘Attar ash-Shaafi’ee mentioned in “Hukm Sawm Rajab wa Sha’baan wa Maa Ahdatha Feehima”, pg.34: “From those who considered the hadeeth of al-Israa’ and al-Mi’raaj happening on the 27th to be weak include:

  • From the Maalikis: Abu al-Khattaab al-Kalbee
  • From the Shaafi’ees: Ibn al-‘Attar, Ibn Katheer and Ibn Hajr al-Asqalaanee
  • From the Hanbalis: Ibn Taymiyyah, Ibn Rajab, Ibn Baaz and al-‘Uthaymeen.

The Fourth Point:

Celebrating the rememberance of al-Israa’ and al-Mi’raaj has not been narrated from the Prophet صلى الله عليه و سلم, nor his Companions, nor the Taabi’een, nor the Taabi’ at-Taabi’een, nor was it an action of the Imaams of the well known madhaahib: Abu Haneefah, Maalik, ash-Shaafi’ee or Ahmad.

The previously mentioned individuals are the example for the individual who does not celebrate al-Israa’ wal-Mi’raaj.

However, concerning the one who celebrates it, who is his example in doing such?

Without a doubt, his example is the Raafidhah Shi’a and those who follow them from the extremist Sufis!

The Fifth Point: 

Whoever has the zeal and vigor to do good deeds and to increase in doing such, then let him ask himself:

“How many actions of obedience have clearly come in the Qur’aan and authentic Sunnah and I do not do them, nor do I exert myself in trying to do so?

Verily, it is shameful that I fall short and am lazy in those acts of worship which have come in the Qur’aan and authentic Sunnah, yet I exert myself in that which has neither come in the Qur’aan or authentic Sunnah, nor did the Prophet صلى الله عليه و سلم or his Companions who came after him do so!”

Summarized from the book “At-Tadhkeer al-Baahith bi Annhu Laa Yasihu fi Tahdeed Taareekh Haaditha al-Israa’ wal-Mi’raaj Athar wa Laa Hadeeth” by Shaykh ‘Abdul Qaadir al-Junayd.  Translated by Abu Afnaan Muhammad ‘Abdullah

Courtesy :mpubs telegram group

Beautiful Explanation of the Opening Supplication in Salah (Prayer) – Shaykh Muhammad Amaan al Jaami (rahimahullaah)

After this, there occurs the opening supplication, which is optional, and states: “Subhaanak Allaahumma wa bi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa ilaaha Ghayruka.” [Free from imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name, Glorified be Your Greatness, and there is no deity worthy of worship besides You]

The meaning of “Subhaanak Allaahumma” is: I absolve You from all imperfections in a manner that befits Your majesty. “Wa bi-Hamdika” i.e. while praising You. “Wa Tabaarakasmuka” i.e. blessing can be attained by mentioning You. “Wa Ta’aala Jadduka” i.e. Glorified be Your Greatness. “Wa Laa ilaaha Ghayruka” i.e. There is nothing that has the right to be worshipped on earth or in heaven except You, O Allaah.

~ the explanation ~

The author, may Allaah have mercy on him, states here that the opening supplication is a recommended act. It is neither a pillar nor a requirement nor a condition. Rather it is supererogatory. He then went on to choose one version of the opening supplication, which is the shortest, amplest, and most comprehensive of these supplications from the perspective of praise, veneration and glorification of Allaah. And it is: “Subhaanak Allaahumma wa hi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka.”

The great scholar Ibn Al-Qayyim listed a number of opening supplications in his book Zaad al-Ma’aad. But he preferred this supplication over the numerous other ones of this nature, some of which are longer. This is due to the fact that this concise supplication contains such praise, veneration and glorification for Allaah the likes of which cannot be found in other supplications. Other supplications consist more of requests and invocations whereas this one consists of (purely) glorification, honoring and exaltation (of Allaah).

The author then takes it upon himself to explain this supplication as well as what comes after it. The meaning of: “Subhaanak Allaahumma” is: “I absolve You, O Lord, in a manner that befits You, from all imperfections.”  This is an absolving that befits His majesty, and it is derived from the Qur’aan and the Sunnah.

The people are divided in their definitions of absolving Allaah from imperfections. Some people have defined it as negating Allaah’s Attributes, which is why the Jahmiyyah and Mu’tazilah have negated all of Allaah’s Attributes, claiming that they are removing imperfections from Allaah. The reason for this (according to them) is because if one affirms Attributes for Allaah, this leads to likening Allaah to His creation. So, according to them, freeing Allaah from imperfections can only be achieved by negating His Attributes.

The Ashaa’irah and the Matooridiyyah did the same with respect to the textual Attributes. The textual Attributes are those attributes for which the intellect plays no part in affirming. They are only affirmed by way of narrations and textual proofs. According to the understanding of the Ashaa’irah, affirming these attributes literally goes against removing imperfections from Allaah. So as a result they resorted to taweel (misinterpretation). They did not negate the Attributes as others did. Rather, they claimed that what was literally stated in these texts was not what Allaah intended. So therefore, interpreting them them with other than their literal meanings is binding based on the claim of removing imperfections from Allah.

You will notice that everyone who negates or distorts the meaning of Allaah’s Attributes claims to be removing imperfections from Allaah by what they do. When the first group negated Allaah’s Attributes, they did not intend disrespect for Allaah. Rather, according to their claim, they only intended to remove imperfections from Him. But where is this removal of imperfections? They went astray in this regard. Why did they go astray? Because they looked for guidance in other than Allaah’s Book. Whoever searches for guidance in other than the Book of Allaah and in other than what the Messenger brought, will no doubt go astray. This is a principle. Whoever looks for guidance and truth in other than what the Messenger of Allaah came with will be misguided as recompense for turning away (from the Qur’aan and the Sunnah). This is since guidance, correctness and truth is restricted to only that which the Messenger of Allaah (peace be upon him) brought.

If we want to know the true manner of removing Allaah, from imperfections in a manner that befits His majesty, we should read Allaah’s statement: “There is nothing like Him (in comparison), and He is the All Hearer, the All-Seer.” [Surah Ash-Shooraa: 11]

Is there a greater example of removing imperfections from Allaah than this? Allaah affirms Attributes for Himself but negates any comparisons in those Attributes that He has affirmed. This is what is meant by tanzeeh (removing imperfections from Allaah). It is that you affirm for Him what He has affirmed for Himself from complete Attributes, perfect Names and flawless Actions.

Affirm for Him what He has affirmed for Himself. Then negate any comparisons to what He has affirmed (for Himself) since no one can describe Allaah who is more knowledgeable than Him. Also affirm for what His trusted Messenger has described Him with and negate my comparisons to what he (peace be upon him) has affirmed, since no one can describe Allaah from His creation who is more knowledgeable than Allaah’s Messenger (peace be upon him).

This is how Allaah has guided the people of truth and the callers to truth. So they know how to remove imperfections from Allaah without negating His Attributes, distorting their meaning, making comparisons to them or likening them to His creation. This is the point the author is trying to make when he says: “I absolve You from all imperfections, my Lord, in a manner that befits You.” This is the type of removing of imperfections from Allaah that befits His majesty, which has been derived from the Qur’an and the Sunnah.

“Wa bi-Hamdika” means: “while praising You.” So this consists of removing imperfections from Allaah while at the same time praising Him. But on the other hand, if you have negated Allaah’s Perfect Attributes, how can you then praise Him?! If you have negated the Attribute of Mercy from Allaah, how can you praise Him? You say that it is impossible for Allaah to have Mercy and that Love is something impossible for Allaah. He is neither loved nor does He love. How then can you praise him when you negate Mercy from Him?

You heard previously the qudsee hadeeth about Al-Faatihah in which it is stated: “And when the servant says: Ar-Rahmaan-ir-Raheem‘, Allaah says: ‘My servant has extolled Me.” As for the one who negates the Attribute of Mercy from Allaah, it is not possible for Him to praise Allaah, since praising Allaah can only be achieved through His exemplary Names, Attributes, and Actions.

“Wa Tabaarakusmuka” means: Blessing is achieved by mentioning You. Your Name is removed from any imperfections and blessing is achieved through mention of Your Name. This is how the author (Muhammad bin Abdil-Wahhaab) has explained it.

“Wa Ta’aala jadduka” means: Glorified be Your greatness grandness. The word “jadd” here takes on the meaning of grandness and self sufficiency. So it means: “Glorified be Your Grandness and self-sufficiency.”

This means that: “No one on earth or in heaven is worshipped with due right except for You, O Allaah.” The phrase “with due right” must be mentioned when explaining the meaning of “Laa Ilaaha illaaAllaah”. You must include “due right” or “rightfully” or else the meaning will be wrong. If you were to say: “There is no one worshipped in the heavens or on the earth except for You” we would be contradicting reality since those who are worshipped are many. But the one who is worshipped after all others have been negated is the One who is worshipped in truth or with “due right.”

There is no one worshipped on earth or in heaven with due right except for You. As for those who are worshipped in the heavens and the earth, the worship of them is futile and invalid. The sun and the moon are worshipped but worshiping them is invalid. Trees are worshipped. Many of the large trees with many branches (known as dawhaat) are still worshipped today. This goes also for stones, tombs and shrines. The worship of these things is futile.

This also applies to the worship of Jinn and the worship of graves. Every time something is worshipped, it becomes known as a “god” according to the language. It is not called Allaah, but rather a “false” god. The term “god” is general and encompasses the One who is worshipped with due right as well as those that are worshipped wrongfully. The word “Allaah” is specifically reserved for the One who is worshipped with due right – the Creator of the heavens and the earth. There is no one worshipped in the heavens or the earth (with due right) except for you, O Allaah.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.

If there is a masjid that has a grave in it, is it permissible to pray in this masjid? Beneficial Answer by Shaykh Ubayd al Jabiree

Answered by Shaykh Ubayd al Jabiree in Telelink for Sri Lanka:

The original question was if the masjid has a qabr or a grave is it permissible to pray in it. So Shaykh Ubayd (hafidhahullah) he went on after praising Allaah and saying peace and blessings on the Messenger and his family and companions, he went on to say in regards to this question that there are basically two situations.

The first of them is that, if the grave came before the masjid, and the masjid was built because of the grave being there and was built so that the people would worship the person who was in that grave, worshipping besides Allaah.  And the Shaykh goes on to mention that there is a severe threat in regards to this affair. And he went on to mention some of the nusoos, some of the texts in regards to that, like the saying of the Messenger (sallalhualahi wa sallam) that the anger of Allaah is upon the people who take the graves of the Prophets as masaajids.

And in another narration, that the Prophet (sallalhualahi wa sallam) asked for curse of Allaah to be upon the Jews and Christians, because they took the graves of their Prophets as Masaajids.

So the Shaykh went on to say that there are many hadith on this issue. So he  said in regards to this, that it is not allowed to pray in it, because this masjid was built, because of the grave, because it was built, to worship other than Allaah. So the Shaykh said in this situation, then it is not allowed to pray in the masjid.

Then the Shaykh mentioned a second situation and that is, if the masjid is built and the grave is built inside the masjid intentionally.

So the Shaykh went on to mention that there are two things that can be done in this case.

Then one of them, that a wall or separation is built to separate the grave from the masjid; or the second situation that the grave is taken out of the masjid and the person who was in the grave and buried along with the other Muslims.

So then the Shaykh was asked, what is the case if the grave remains inside and not separate from the masjid, then the Shaykh said then it is not allowed to pray in it. It is not allowed to pray in this masjid.

Posted from: http://www.uthmaanlk.org/?page_id=143

Understanding Of The Religion Will Protect You From Trials – Abu Muhammad al-Maghribee [Audio|En]

This is part 1 of a new mini-series taken from a work of our noble sheikh Saaleh al-Fawzaan, hafidhahullahu ta’ala entitled The (Correct) Understanding of the Religion Will Protect You from Trias.

Listen / Download Mp3 Here (Time 42:14)

Posted from: http://followthesalaf.com (blog of Abu Muhammad al-Maghribee hafidhahullaah)

Praying in Shoes : One of the acts of the Sunnah that has been abandoned today

The Prophet said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees any impurity on them, he should rub them on the ground. Then he may enter with them (i.e, the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. in fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions — Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them -this would be regarded as a crime and considered disrespectful to the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

As a matter of fact, everything found in this command (of the Prophet) Should be observed by an individual. So he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined area – until it is revived in other places similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and Praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not fight against the act of praying in shoes, nor should we go to the extreme of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

A Muslim woman must remove nail polish whenever she intends to perform Ablution & Ghusl

Removing all things that prevent Water from Reaching the Skin:

This means that a person must remove everything covering the body parts he washes during ablution that would prevent water from reaching his skin. This applies to those who work with paint. If this substance sticks hard onto the body parts they wash during ablution to the point that water cannot reach the skin, one is obligated to take it off by using paint remover before performing ablution.

This also applies to nail polish, which women put on their nails. They must remove this from their nails before performing ablution. A Muslim woman must remove this nail polish whenever she intends to perform ablution or ritual bathing, i.e. ghusl from sexual impurity. She may use this nail polish in her home afterward depending on whether she agrees with her husband that it is a means of beautification and adornment.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

Does touching a woman with sexual desire breaks wudhu?

Source: from the book “An Explanation of the conditions,pillars and requirements of Prayer” al-ibaanah publishing

Touching a Woman with Sexual Desire:

The issue of touching a woman is another point the scholars have differed on The scholars have differed on this issue into three opinions:

The First Opinion: Touching a woman nullifies one’s ablution under all circumstances, even if it is not done with sexual desire. So it includes all types of touching. This is the view held by Imaam Ash-Shaafi’ee.

The Second Opinion: Is the one stated by the author, which is that it nullifies the ablution if done with sexual desire.

The Third Opinion: Touching a woman does not nullify one’s ablution in any circumstance. Rather, the only thing that nullifies one ablution is actual sexual intercourse. This is what cancels out ablution and makes ghusl mandatory. This is the opinion of Ibn ‘Abbaas When people would disagree with him on this matter, he would put his fingers in his ears and say: “It only means sexual intercourse.”

Allaah says:

“Or you have been in contact with women.” [Surah Al-Maa’idah verse 6]

Regardless if you read the ayah as “Iaamastum” or “lamastum”, the Interpreter of the Qur’aan, ‘Abdullaah bin ‘Abbaas has interpreted the meaning of “contact” here as sexual intercourse. As for all other types of contact besides sexual intercourse, they do not nullify one’s ablution. This is the third opinion, which is the view of the scholars of Hadeeth and the one that we incline towards, if Allaah wills, and Allaah knows best.

A Word Of Advice For Those Memorizing The Book Of Allah – Shaykh Rabee bin Haadee

All praise is due to Allah, and peace and blessings be upon Allah’s Messenger, his household, his companions, and whoever followed his guidance.

To proceed, we do advise those concerned and occupied with memorizing the Qur’an to fear Allah (subhana wa ta’ala) and to be dutiful to Him, for He it is Who has guided them towards that goodly and blessed direction, namely memorizing the Book of Allah. This is a tremendous affair as it is the religion of Allah which He sent down as guidance to people. So memorize the Qur’an so proficiently that it is not forgotten, for this requires patience and perseverance.

It takes some people only two or three readings of a Qur’anic text to memorize it, yet this is not sufficient to firmly commit the Qur’an to one’s memory. As a matter of fact, it demands great deal of repetition and long practice and perseverance, for the Qur’an is more liable to escape (from one’s memory) than a camel from its tying rope.[1a] If a person does not strongly and meticulously commit it to his memory and on top of that neglects to study it and to read it regularly, it will certainly escape from his memory faster than a camel escapes from its tying rope. So long as Allah has guided you to study and memorize the Qur’an, it behooves you to perfect that memorization.

Having done with its memorization, you should then embark on learning the Sunnah of Allah’s Messenger (peace be upon him) . Memorize as much as you can from it, such as ‘Umdatul- Ahkam and Bulugh Al-Maram. Memorize Imam Muhammad Ibn Adbulwahhab’s Book of Tawhid, whose subject matter is the tawhid of worship; and Imam Ibn Taymia’s “Al- Aqidatul-Wasitiyah”, on the topic of tawhid pertaining to the Names and Attributes and on the topic of ‘aqidah and manhaj. These are the foundations of Islam. If you learn them strongly and accurately, all of your ‘aqidah and manhaj related matters will be rectified.

Likewise, I advise you to be sincere towards Allah, the Lord of the Universe, for all these matters that I have mentioned to you, i.e. memorizing the Qur’an and memorizing these texts and books, are amongst the greatest acts of worship whereby we seek nearness to Allah. We are in need of sincerity towards Allah (subhana wa ta’ala) with regards to these acts. So cultivate yourselves upon sincerity towards Allah, the Lord of the Universe, and study the texts that encourage towards sincerity from Riyadus-Salihin and from other than it, from the Qur’an itself.

Allah, the Exalted, says: And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).(Qur’an, 98:5)

Say (O Muhammad): “Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah’s sake only and not to show off, and not to set up rivals with Him in worship. (Qur’an, 39:11)

Allah commands the Messenger (peace be upon him) to single Him out for worship and orders him to be sincere. Similarly, He commands the Ummah and those who follow him to be sincere. No act of worship is accepted unless it is carried out with sincerity, for sincerity is a great condition from the conditions for accepting acts of worship. Any act of worship that is performed seeking nearness to Allah (subhana wa ta’ala) must fulfill two conditions: sincerity towards Allah and following the Messenger (peace be upon him) ; that is to say, your deed should emanate from the Book and the Sunnah and be established upon them.

So whoever hopes for the Meeting with his Lord, let him work righteousness, i.e. by following the Messenger (peace be upon him) , and associate none as a partner in the worship of his Lord.(Qur’an, 18:110)

That is to say, neither type of shirk should enter into this worship, be it major or minor shirk such as showing off.

Therefore, sincerity is an affair that is of considerable importance, and without it acts of worship are null and void, and are of no benefit in this life as well as in the hereafter. Worse still, they should bring destruction upon the one who performs them. For the one who shows off, Allah shall make a display of him; and the one who seeks to be heard, Allah shall expose him and disgrace him on the Day of Resurrection before those who will be witnessing. So do not recite the Qur’an in order to be said about you that so-and-so is a reciter. Indeed, one of the first three people upon whom hellfire will be enflamed is such a reciter. As the noble Messenger (peace be upon him) said:

Indeed the first people who will be judged on the Day of Resurrection are: a man who died as a martyr. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I fought in Your cause until I died as a martyr. Allah will say: You have lied. Rather, you fought in order to be said that you are brave, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man who acquired knowledge and taught it (to others), and learned the Qur’an and taught it (to others). He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I obtained knowledge and taught it and recited the Qur’an for Your sake. Allah will say: you have lied. Rather, you acquired knowledge so as to be said that you are a knowledgeable man and recited the Qur’an so as to be said that you are a reciter, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.

And a man whom Allah increased his provision and granted every type of wealth. He will be brought forth, and He (Allah) will make His favors known to him and he will acknowledge them. Allah will say: What did you do with them? He will say: I left no way in which You like money to be spent without spending in it for Your sake. Allah will say: you have lied. Rather, you did that in order to be said that you are a generous man, and that was said. Then a command will be passed regarding him and he will be dragged along on his face until he is cast into Hellfire.[Reported by Muslim (1905) from the narration of Abu Hurairah radhi Allaahu anhu]

This hadith causes fear in every Muslim and makes him think seriously about every action he performs, every word he utters, and every movement he makes. It makes him observe Allah in everything he does. It behooves every believer to try to be from the people of uprightness and people of sincerity and to achieve the level of Ihsan in his worship, and that is to worship Allah as if you see Him, and since you do not see Him then He sees you. Therefore, it is binding upon man to cultivate himself upon these affairs, not to be cultivated upon the love of showing off and fame or any insignificant worldly pursuits and interests that do not weigh with Allah the wing of a mosquito. So you recite the Qur’an and memorize it so as to act upon it. Hence, the Prophet (peace be upon him) and the senior companions used to read ten verses to the other companions in order to memorize them and never moved on to other verses until they had memorized them and acted upon them, so they used to acquire knowledge and action simultaneously. This is a great manner of cultivation that Muslims have become totally oblivious to.

As for the Messenger (peace be upon him) , then Allah revealed the Qur’an to him gradually in sequential parts in proportion to the events and occasions over a period of twenty-three years. All this was done in order to raise the Ummah upon understanding this Qur’an, acting upon it, and implementing it.

The Messenger (peace be upon him) used to teach them the Qur’an part by part, ten verses in each, and explain to them its meaning so that they would learn it and implement it. They would not proceed to the next text until they have grasped its meaning and put it into action. If it were a text pertaining to ‘aqidah, they would hold as a belief what is contained therein; if it were an exhortation to fight in the cause of Allah, they would hope in fighting in the cause of Allah or would actually set off for the battleground; and if it were an exhortation to charity and a righteous act or a promise of reward or a warning, they would never surpass it until they have fully comprehended all its content.

This is a great cultivation indeed, yet people now are not capable of it. O young people! Bear this in your minds, for the Ummah is in need of sincere scholars who are free from whims and desires and purely devoted to Allah.

O brothers, nowadays desires are blowing the youth of the Ummah away (from the right salafi path) — desires pertaining to partisanship and other than it. A student of knowledge would devote himself sincerely to teaching the Qur’an, yet would be umbilically attached to parties that do not act upon that Qur’an but rather follow their own desires. So beware of this type of people, and upon you is sincerity towards Allah (subhana wa ta’ala), seeking knowledge and acting upon the Book of Allah and the Sunnah of Allah’s Messenger. And I hope that you continue to pursue that 10 A WORD OF ADVICE FOR THOSE MEMORIZING THE BOOK OF ALLAH blessed course which started with memorizing the Qur’an until you become from the firmly established scholars whom Allah has praised and in whose favor He has said:

It is only those who have knowledge among His slaves that fear Allah.[Qur’an, 35:28]

So much so, that some people of knowledge have stated that knowledge is fear of Allah, and this is not attainable except for scholars, scholars who have true knowledge of Allah, uphold His Names and Attributes and worship Allah therewith, and believe in Paradise as if they see it with their very eyes and believe in Hell as if they see it with their very eyes. In line with this, Handhalah ? said:

Abu Bakr met me and said: How are you, Handhalah? I replied: Handhalah has become a munafiq (i.e. hypocrite).

He said: Glorified is Allah! What are you saying? I said: When we are in the company of Allah’s Messenger (peace be upon him)  and he reminds us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave the company of Allah’s Messenger (peace be upon him) , we turn to our wives, children and properties, and so we tend to forget much (of what we heard from him).

That is to say, they become busy with farming and attending to their wives, etc. which he deemed to be hypocrisy. When he is in the company of Allah’s Messenger (peace be upon him), he is in a different state from that when he is away from his company.

Abu Bakr said: By Allah! I do experience the same. So I and Abu Bakr went to Allah’s Messenger (peace be upon him) and entered upon him. I said: Handhalah has become a munafiq (i.e. hypocrite), O Allah’s Messenger. So Allah’s Messenger (peace be upon him) said: And what’s that? I replied: When we are in your company and you remind us of Hell and Paradise, it is as if we can see them with our very eyes. But when we leave your company, we turn to our wives, children and properties, and so we tend to forget much (of what we hear from you). Thereupon, Allah’s Messenger (peace be upon him) said: By Him in Whose Hand my soul is, if you persist upon that state which you achieve in my company and upon remembering (Allah), the Angels will shake hands with you in your beds and in your pathways; however, O Handhalah, there is time for this and time for that. He said this three times.[Reported by Muslim (2750)]

Yet who amongst us now reaches that level?

Allah has commanded that this Qur’an be contemplated: That they may ponder over its Verses, and that men of understanding may remember [Qur’an, 38:29]

By Allah, the souls cannot rise to that high levels or come up to the same standing as that of the companions. Yet the Qur’an is the means of elevation. By Allah, souls shall never rise to high levels except through this Qur’an and this Sunnah. Through genuine commitment, sincere belief and open sensibility, souls and minds get uplifted to superior status such that this world becomes of little worth to them and their lives become just as insignificant. Hence when the companions of Allah’s Messenger (peace be upon him) used to sit with him, it was as if they saw Paradise with their own eyes. Due to the strength of their belief, they presented their hearts and souls as a sacrifice in the cause of Allah for they deemed them to be of no value.

Now you see many Muslims thoroughly preoccupied with this worldly life, such that al-wahan has crept up on us, and that is the love for this worldly life and hatred of death. Thus with this kind of life and with the deviant cultivation they acquire at misguided schools, Muslims have become scum, as the scum on a stream of water. By Allah, were they to understand this Qur’an, to be raised upon it in the correct manner, and to found their ‘aqidah and manhaj upon it, this condition of theirs would alter completely. Allah’s Messenger (peace be upon him) said:

When you conduct ‘inah [1] transaction, and you follow the tails of cows, and you are content with farming, and you abandon jihad, Allah shall inflict disgrace upon you which He will not withdraw until you return to your religion.[2]

That is to say, to that Qur’an and to the Sunnah by way of understanding it, implementing it, believing in it, and recognizing its lofty status with Allah (subhana wa ta’ala), and with His Messenger and with the believers. If they return (to their religion) with this kind of spirit, Allah will reestablish their position and status in this life. But if they did not acknowledge the status of this Qur’an and went about taking their aqidah from here and there and importing their manhaj from here and there, they would be moving from one pitfall to another until they recover their awareness.

The youth need to learn the Qur’an and to get the proper cultivation (based upon it) and to recognize its lofty status. They should also display the banner of the Qur’an and the Sunnah to the Ummah by spreading and disseminating the essence of the Qur’an which will raise them to the high standing that the companion achieved, in order that the Ummah return to its genuine religion — the Book of Allah and the Sunnah of the Messenger (peace be upon him) , not this party, nor that group, nor that school of thought, nor that other sect.

Implementing the Book of Allah and the Sunnah of the Messenger (peace be upon him) is the one and the only way out. There is no other remedy for the Ummah except that. All these distorted visions and empty slogans destroy the Ummah worse and worse. They are of no avail or use to the Ummah in any way.

If memorizing and learning the Qur’an and the Sunnah is done with the purpose of ensuring victory and support for one’s party, then this is not the correct way. Today we find those who study to obtain degrees in order to promote their own parties, such that they distort and twist the religion of Allah and the speech of the scholars, all this in favor of their own parties. Some read the Qur’an as a means to promote their own party, some read the Qur’an as a means to promote their own sect, while others read the Qur’an as a means to promote their own ‘aqidah and manhaj. No! This is not the correct way. The correct way is to submit to the Qur’an and the Sunnah, not to direct them (i.e. the course of their interpretation) according to your frame of mind and desire.

We want memorizers of the Qur’an who understand it and comprehend it in accordance with the understanding of the righteous salaf, not the understanding of the people of innovations and misguidance or the understanding of the deviant parties. No matter what, do not put your trust in these parties, and do not lean towards them in matters of your religion. Rather, turn to the books of the salaf, the books of ‘aqidah, the books of hadith, the likes of the two Sahihs, the four books of Sunan [3], Ahmad’s Musnad, and other Masanid [4] and Ma’ajim [5]. We advise you to turn to these books, not to nashids and movies and other nonsense that has compromised and softened the youth of this Ummah.

These people have no knowledge. Therefore, it is obligatory that the youth be warned against their nonsense and their tricks and deception. They raise the youth upon fun and amusement and upon love for that. This was not the case with the companions, the followers, nor with the Imams up to this time of ours. Now amusement has become the primary occupation and interest before anything else. While the neglectful person intends to occupy himself with seeking knowledge, these people divert him towards these means of entertainment, namely nashids, movies, music, and so on and so forth. Indeed they have caused this Ummah more calamities on top of the ones it is already suffering. They claimed to save the Ummah from the state of loss it has come to, yet they only added to its trials and tribulations.

What is important though is that the sole remedy lies in the Book of Allah and the Sunnah of the Messenger and the way of the salaf. That is to say, how they used to cultivate themselves, how their relationship with the Qur’an was, what their occupation was and how they spent their time. To the salaf, time was more precious than gold, yet now countless hours are wasted in amusement and absolute nonsense. Therefore, be cautious, O brothers, and commit yourselves to memorizing the Book of Allah and invest your time in memorizing it and memorizing the Sunnah, then memorizing some portion of the mutun (texts) that I mentioned to you above, and then acquire knowledge from scholars and traverse this path upon that clear and noble methodology. After that you will become the men of this Ummah, and by the Will of Allah you shall direct it towards goodness by means of knowledge, proof, and evidence and the correct cultivation.

We ask Allah to save the Ummah by virtue of sincere men, and sincere men do not materialize except through the way part of which I elucidated above that is attained through correct cultivation upon the Qur’an and the Sunnah and holding in high esteem the manhaj of the salaf and keeping steadfast upon it and leading the Ummah to that good and to that path of guidance. We ask our Lord to accomplish that, for verily our Lord is indeed All-Hearer of invocation. And peace and blessings be upon Allah’s Messenger, his household, and his companions.

Footnotes:

[1a] Reported by Al-Bukhari (5033) and Muslim (791) from the narration of Abu Musa (radhi Allaahu anhu).

1 [TRANS] This is when one sells merchandise with a deferred payment agreement yet buys it back at a lesser amount of money than its original price before the whole sum of money is paid back by the first buyer. See ‘Awn Al-Ma’bud Sharh Sunan Abi Dawud, vol.9, p:242

2 Reported by Abu Dawud (3462) from the narration of Ibn ‘Umar (radhi Allaahu anhu) and authenticated by Al-Albany in As-Sahih Al-Jami’ (423)?

3 [TRANS] Compilations of hadiths arranged according to a fiqh-based sequence. The most famous books of As-Sunan are Sunan of Abu Dawud, Sunan of Tirmithi, Sunan of Nasa’i, and Sunan of Ibn Majah.

4 [TRANS] Collections of hadiths arranged according to the names of narrators from the companions.

5 [TRANS] Books of hadith in which the compiler collects narrations from the basic collections of hadith such as Al-Bukhari’s Sahih and Muslim’s Sahih, etc. and arranges them according to a specific thematic organisation, e.g. fiqh-based sequence.

Publisher: Al-Binaa Publishing 

Read or Download the Original PDF

The Beautiful Story Of Aboo Qilabah – Dr. Saleh as Saleh [Audio|En]

Aboo Qilabah his name was ‘Abdullaah bin Zayd al Juramiy rahimahullaah. He died In year 104 After Hijjra during the reign of Yazid Bin Abdul Malik. The story of  his death was narrated by Muhammad bin al Mundhir bin Sa’eed.

Imam al-Awza’i narrates from ‘Abdullah ibn Muhammad that he said:

I went out to the shore as a patrolman and our patrol at the time was in al-‘Areesh in Egypt. When I arrived at the shore, I came upon an open area and there was tent on it. In the tent was a man who had no hands and legs and he was hard of hearing and sight. None of his limbs were of benefit to him but his tongue, and he was saying: ‘O Allah, grant me (the ability) to praise you a praise through which I can sufficiently thank You for the favours You have bestowed upon me and by which You have preferred me over many whom You have created a great preference.’

Al-Awza’i said: ‘Abdullah said: ‘By Allah, I will certainly go to this man and I shall certainly ask him about this speech. Perhaps it is an understanding, or knowledge or inspiration which was inspired to him?’ …

Listen to the audio to know the full story..

Listen / Download Mp3 Here (Time )

[audio http://salafiaudio.files.wordpress.com/2014/05/the-story-of-aboo-qilabah-dr-saleh-as-saleh.mp3]

Our tongues quietly mumble: We want Ramadan and we love it, while our actions shout the opposite! – Mustafa George

بسم الله الرحمن الرحيم

Ramadan is Less than Two Months Away!

For those of us who are drunk and drowning in shirk, sin, and innovation, it is time to rehabilitate and cleanse ourselves with Tawheed, obedience to Allah and adherence to the Sunnah of His Prophet Muhammad (صلى الله عليه وسلم).

Let us rehabilitate ourselves now so that once Ramadan enters, our hearts and limbs will worship Allah alone, setting up no partners with Him!

Let us rehabilitate ourselves now so that once Ramadan enters, our limbs will only perform the actions that are pleasing to Allah!

Let us rehabilitate ourselves now so that once Ramadan enters, our actions will be in accordance to the Sunnah of our beloved Messenger Muhammad (صلى الله عليه وسلم), and so that we will only follow the way of his companions; the best of mankind after the Prophets and Messengers!

Rehabilitation and cleansing takes time, and what better time than now!

The Salaf us Saleh used to anticipate and prepare for Ramadan way before it entered, and they used to supplicate to Allah, asking Him to allow them to reach it.

What about you?! What is the extent of your anticipation, preparation and supplication?

Or will you be from amongst those who foolishly wait until the first day of Ramadan to desperately attempt to rectify yourself while you are still drunk with shirk, sin, and innovation?! Consequently, you may only become sober once the month is over.

Allah, the Most High, says:

((وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ))

{Fear a day when you will return to your Lord, then everyone will be rewarded based on his deeds and they will not be oppressed.}

(Surah al Baqarah: 281)

And He, the Most Glorious, said:

(( وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى ))

{And whoever fears standing in front of his Lord, and forbids himself from his desires, his abode will be Paradise.}(Surah al Naziyat: 40)

He, the Most Merciful, further said:

(( أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ ))

{Has not the time come for those who believe that their hearts should feel humbled at the remembrance of Allah and at the truth which has come down to them, and that they should not become like those who were given the Book before them and the term was prolonged for them, but their hearts were hardened, and many of them are wicked} (Surah al Hadid: 16)

May Allah guide us all! Our tongues quietly mumble: We want Ramadan and we love it, while our actions shout the opposite!

Our actions say: No, Ramadan! Do not approach us! We do not want to awaken from our sinning dreams and transgression! We do not want to become sober from our intoxication of shirk, innovation and sin! Please do not disturb us!

My dear brother and sister begin cleansing yourself from now, so that once Ramadan enters, your hearts and limbs will easily accept the abundant amount of good. This is how one truly prepares and benefits for the coming of this blessed month.

Your brother in Islam,
Mustafa George DeBerry

11th Rajab 1435 | May 10th, 2014
(Advice on how to cleanse oneself will soon follow insha Allah)

Posted from : http://knowledgeofislamblog.wordpress.com ( Blog of Mustafa George hafidhahullaah)

** Why is it Important to Have Knowledge of The Names and Attributes of Allaah? – Shaikh ‘Abdur-Razzaaq bin ‘Abdil-Muhsin Al-’Abbaad

Shaikh ‘Abdur-Razzaaq bin ‘Abdil-Muhsin Al-’Abbaad (hafidhahullaah) mentions the most important reasons behind knowing and understanding and applying the Names and Attributes of Allaah The Most High. Along with the benefits and rewards that come as a result of that in this life as well as in the Hereafter. The Shaikh lists these reasons as follows:

Read the full article Here (wrightstreetmosque.com)

Making the palms of the hands and the fingers face the direction of the ears when raising the hands in prayer contradicts the sunnah

Imam Ibn Qayyim al Jawziyah-May Allah have mercy upon him-stated in his book ‘Raising the hands in prayer’, pg 281:

‘What is recommended is that his palms face towards the direction of the Qiblah and that he does not make them face towards his ears. Our scholars (the Hanbalis) and the Shafi’is have cleary mentioned this and from those who mentioned this is the author of ‘al Tatimma’.

However, regarding what many of the common people do from making their palms and fingers face their ears, it opposes the sunnah.

Selected by Sheikh Abdul Qadir al Junayd

Translated by: Abu Afnaan Muhammad

Is The Smile On The Face Of A Dead Person an Indication Of Good Ending ? – Shaykh Muhammad Al-Wassabi

Question:

Is The Smile On The Face Of A Dead Person An Indication Of Husn Al Khātimah (I.E. Good Ending Of One’s Worldly Life)?

Shaykh Muhammad Al-Wassãbi :

Husn al-khātimah has been mentioned in various hadīths. So we should rely solely on what was reported from the Messenger (peace be upon him) regarding it and should not add to it based on opinion. From the opinion-based signs of husn al-khātimah is the dead person being light. Some people consider this to be from husn al-khātimah— that his body was extremely swift and easy (when carried) over people’s shoulders. This is not a proof. It might be because his body is lean, yet knowing whether or not a person’s actions are righteous is something else.

Ok then what if his body were fat? Would it be said that this is from sū’ al-khātimah (i.e. evil ending)?

Pay no attention to this. Husn al-Khātimah is when (a Muslim) dies while fasting, performing haj, praying, doing jihaad, when he dies upon a good ending, upon a righteous deed. In this case, you say: Maashaallaah! Wishing him good but not affirming Paradise for him. Conversely, sū’ al-khātimah is when one dies while not praying (i.e. abandoning prayer), (visiting) a sorcerer, while drunk, or committing robbery or any forbidden act. However, affirm for him neither Paradise nor Hell.

Source: ajurry.com/vb/attachment.php?attachmentid=30411&d=13750230

Translated Into English By Abu Ilyas Abdulali Jourari Al – M Aghrebi

Al Binaa Publishing | Durham NC

Wrong understandings Regarding some of the Rulings of Wudu – Translated by Abbas Abu Yahya

Translated by Abbas Abu Yahya

1 – Some people presume that it is not allowed to perform Wudu whilst being uncovered!

The noble scholar AbdulAziz Ibn Baz said:

‘Covering ones private parts is not a condition in the correctness of Wudu [1].’

[Fatawa Ibn Baz 10/101]

2  – Some people presume that if one precedes washing a limb from the left hand side before one from the right hand side then their Wudu is not correct.

Imam Nawawi said:

‘The scholars are in consensus that preceding the right over that of the left from washing the hands and feet in Wudu is a Sunnah, if it is opposed in washing [left before the right] then a virtue is missed out on but the Wudu is correct.’

[Sharh Saheeh Muslim 3/160]

3 – Many people raise their finger whilst reciting the testification of Islaam after Wudu.

‘Allaama Ibn Uthaymeen said:

‘I do not know of a foundation for this action.’

[Fatawa noor ala Darb 8/117]

4 – Some people think that if you touched some impurity that you have to repeat your Wudu from the beginning!

‘Allaama Ibn Uthaymeen said:

‘Stepping upon impurities while it is moist does not invalidate the Wudu, however, it is upon the person to purify that which it is obligatory to purify; meaning you only have to purify the place that was affected by the impurity.’

[Fatawa Ibn Uthaymeen 52/119]

6 – Many people find it difficult in themselves to wipe over socks which have be holes in them.

‘Allaama Ibn Uthaymeen said:

‘It is permissible to wipe over socks which have holes in them and it is permissible to wipe over thin Khuff (leather socks), because many of the Companions were poor, and generally the poor have Khuff which have holes in them.

[Fatawa Ibn Uthaymeen 11/116]

7 – Some people wipe over socks which have pictures on them of those things which posses a soul.

‘Allaama Ibn Uthaymeen said:

 ‘It is not permissible to wipe over a sock which had a picture of an animal on it because wiping over the Khuff is an allowance and it is not allowed with sinning.’

[Fatawa Ibn Uthaymeen 11/116]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his  companions and all those who follow his

[1] T.N. e.g. making Wudu while having a shower.

Related Links:

Men Performing Ruqyah on Women Should Not Touch Them – Shaikh Saalih Luhaydan

بسم الله الرحمن الرحيم

The High Esteemed Scholar Shaikh Saalih bin Muhammad al Luhaydan (حفظه الله تعالى)

Question: What is the ruling on the action that is performed by some individuals while conducting ruqya, which is, the touching of the person (being treated), especially placing the hand on the head of a foreign (non-relative) female? They place their hands on her head, or the area of pain, and other places. Is this action permissible and is there a hadeeth that informs of this?

Answer: It is not permissible for a man to touch any part of the body of a foreign woman, even if he does so from above her clothing (without skin contact). There are many sensitive parts of the body that become affected even if they are touched from above the clothing, and once a woman is touched in these areas, things will occur.[1]

Firstly: The Prophet (صلى الله عليه و سلم) did not instruct the person performing ruqyah to touch the person being treated! The manner of conducting ruqyah, by way of Quran, is that the person reads the verses which he deems to be effective in curing, then he blows air (from his mouth) – with (a small) portion of saliva – onto the area which he intends to be cured. If he is conducting ruqyah upon a person who has pain in his head, or he has trouble breathing, or other than this, he should blow on that area of the body, but he does not touch the person with his hand. There are some individuals who perform ruqyah but they are unaware of (the correct) manners of performing it, which have come in the Sunnah and their effects. These people feel that as long as they are performing ruqyah, it is permissible for them to touch from the right to the left (all parts of the body). Without a doubt, this is clear evil. Likewise, there is no reason for placing one’s hand on the head (of the sick person). Ruqyah is not performed with the hands, nor is it based on the feelings of the person performing it. Some individuals even use electric volts, and other (unlegislated) means, and they don’t use (legislated) supplications. When Jibreel performed ruqyah on the Prophet (صلى الله عليه و سلم), He (Jibreel) said:

بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ

“In the Name of Allah, I (seek to) cure you from everything that harms you.”[2]

It took place that Abu Sa’eed al Khudri (رضي الله عنه) performed ruqyah on a disbeliever who was bitten, after his (the disbeliever’s) tribe sought all means of curing him, but they failed. Abu Sa’eed (رضي الله عنه) and those who were with him had (earlier) sought from the disbeliever to be accepted as guests, but they rejected their request.[3] This took place during an Islamic expedition. (When a poisonous insect bit the leader of these disbelievers) they said to one another: It’s possible that the group of individuals (Abu Sa’eed and those on the journey with him) have someone amongst them who can cure him. They approached the Muslims and said: Is there anyone amongst you who can cure? They (the Muslims) replied: No. Abu Sa’eed (رضي الله عنه) replied: In fact, I can treat him but we have sought from you to shelter us and you rejected our request, so I will not treat him until you pay something in return. Consequently, they agreed to give him a number of sheep. Then Abu Sa’eed (رضي الله عنه) accompanied them (to their leader) and read Surah al Fatihah over him 7 times. Every time he completed recitation of the surah he would blow a (small) portion of saliva on the area which needed treatment. Upon completing the seventh recitation, the man stood up as if he had been untied.

The Shaikh commented: It’s possible (some of) the listeners (to the audio) know the meaning of this term: ‘untied’. When a camel’s leg is tied to his hooves, he cannot walk. Once this tie is removed, he jumps (and walks).

The man stood up as if he had been untied, and then the companions (of Abu Sa’eed) took what was paid to them, but some of them were reluctant to accept it. They said: How can someone take payment for the Glorious Quran?! Consequently, they did not divide the payment of sheep until they approached the Prophet (صلى الله عليه و سلم) along with the payment, and they informed him of what occurred. Upon hearing this, the Prophet (صلى الله عليه و سلم) said:

إن خَيْرَ ما أخَذْتُم عليهِ أُجرة القرآنَ الكريمَ، اقتسِموا واضرِبوا لي مَعكُم بسَهْمٍ

The best thing that one would take payment for is The Glorious Quran. Divide (the sheep), and give me a portion.[4]

The Prophet (صلى الله عليه و سلم) wanted to assure them of the permissibility of accepting the payment.

The Prophet (صلى الله عليه و سلم) then said to Abu Sa’eed(رضي الله عنه) , after he was informed that he had recited Surah al Fatihah to cure the man:

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ؟

What made you aware that it (Surah al Fatihah) is a cure?!

When the companion (Abu Sa’eed) noticed that this surah began with the exultation and glorification of Allah, the praise of Him, then informing of the worship of Him, and then invoking Him with supplication, he realized the greatness of this surah and consequently, he used it for ruqyah, and it was the best form of treatment.

Indeed help is sought from Allah.

Translation by: Mustafa George DeBerry
Riyadh, K.S.A – 1st of Rajab 1434 |30th of April, 2014
Link:  http://www.lohaidan.af.org.sa/node/224

Footnotes :

[1] Scholars have also mentioned that it is not permissible for the man performing ruqyah on a female, to be alone with her. This is based on the statement of the Prophet (صلى الله عليه و سلم):

لَا يَخْلُوَنَّ أَحَدُكُمْ بِامْرَأَةٍ، فَإِنَّ الشَّيْطَانَ ثَالِثُهُمَا

“None of you (men) should be alone with a female, for verily the Shaytan will be the third of them.”

Musnad of Imam Ahmad #114

[2] Sahih Muslim #2186

[3] Abu Sa’eed (رضي الله عنه) and those with him were on a journey.

[4] Sahih al Bukhari #5749 (with a similar wording)