Bear in mind that obeying those in authority is like worshipping Allah – Shaykh Ibn Uthaymeen

So the rulers are to be obeyed as required by the Sharee’ah if they command that which is not contrary to the Command of Allaah and His Messenger. This is because the duty upon the people is to hear and obey when the ruler commands that which is not contrary to the Command of Allaah and His Messenger. In this situation and with this condition, their obedience to those in authority is obedience to Allaah (Azza wa Jal).

For this reason, we should bear in mind that when we carry out what the state authority has ordered from matters in which it must be obeyed, we are, in this respect, worshipping Allaah, The Most High, and drawing closer to Him through this obedience. So, bearing this in mind, our execution of the ruled matter will be something that draws us closer to Allaah, The Mighty and Majestic. It is something that we should be conscious of; because Allaah, The Most High, Says:

O you who believe, obey Allaah, and obey his Messenger, and those of you in authority.
[Qur’aan, soorat an-Nisaa’ (4): 59].

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 135

Ibn Hajar’s Nukhbatul Fikar – Hadeeth Nomenclature and Classification – Dr. Saleh as Saleh [Audio|En]

Article

Hadeeth Classification And Nomenclature – Summary Notes  [PDF]
Based upon Our Sh. Muhammad bin Saalih Al-‘Uthaimeen’s (rahimahullaah)
Explanation of Al-Haafidh Ibn Hajar’s Nuzhahatun Nathar, a commentary on his Classical Nukhbatul Fikar in Hadeeth Classification.

Audio 

Nukhbatul Fikar – Hadeeth Nomenclature – 01- Nukhbatul Fikar – Author Ibn Hajar – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 02- Introduction of the Book – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 03- Early Scholars of Hadeeth Science – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 04- Definitions – Hadeeth – Khabar – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 05- Hadeeth Mutawaatir – Hadeeth Ahaad – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 06- Hadeeth Ahaad – 1. Al-Mashuur – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 07- Hadeeth Ahaad – 2. Al-Azeez – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 08- Hadeeth Ahaad – 3. Al-Ghareeb – Saleh-As-Saleh

Nukhbatul Fikar – Hadeeth Nomenclature – 09- Acceptance or Rejection of a Hadeeth – Saleh-As-Saleh

The Meaning of Allaah’s Most Beautiful Names – Dr Saleh as Saleh [Audio|En]

Based upon the work of Shaykh Ibn Al-‘Uthaymeen
Explained by Dr Saleh As-Saleh, rahimahumaa Allaah

The full transcription of these excellent audio series will be released soon as a PDF, inshaa Allaah

Knowing Allaah – Saleh-As-Saleh

The Names are all Husna – part 1 – Saleh-As-Saleh

The Names are all Husna – part 2 – Saleh-As-Saleh

The Meaning of Names – 01 to 50 – Saleh-As-Saleh

The Meaning of Names – 51 to 74 – Saleh-As-Saleh

The Meaning of Names – 75 to 92 – Saleh-As-Saleh

The Meaning of Names – 93 to 100 – Saleh-As-Saleh

The Meaning of Names – 101 to 112 – Saleh-As-Saleh

Al-Bukhari’s Book of Tawheed – Dr Saleh as Saleh [Audio|En]

Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

Al-Bukhaari – Book of Tawheed – 01- Eemaan – Faith Increases and Decreases – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 02- Revelation – Mention of Some Miracles of the Prophet – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 03- Tawheed – Introduction – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 04- Tawheed – 469 – Muadh Yemen – 470 – Rights – 471 – Ikhlaas – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 05- Tawheed – 472 – Reciting al Ikhlaas – Ch 2 – Names and Attributes – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 06- Tawheed – To Allaah Belongs the Most Beautiful Names – Saleh-As-Saleh

Al-Bukhaari – Book of Tawheed – 07- Tawheed – Names of Allaah Limited to 99 or Limiteless – Saleh-As-Saleh

Mutah – Temporary Marriage – Dr Saleh as Saleh [Audio|En]

FAQ – Marriage – 06- Nikaah Al-Mut’ah – Marriage of Enjoyment – 1 – Saleh-As-Saleh

FAQ – Marriage – 07- Nikaah Al-Mut’ah – Refuting Claims of Its Allowability – 2 – Saleh-As-Saleh

Book of Marriage – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

Book of Marriage – 01- Book of Marriage – Shaykh Ibn Al-‘Uthaymeen – Saleh-As-Saleh

Book of Marriage – 02- Forbidden To Marry a Mahram – One in Ihraam – One in ‘Iddaah- – Saleh-As-Saleh

Book of Marriage – 03- Introduction to Marriage – Its Rank and Importance – Saleh-As-Saleh

Book of Marriage – 04- Seeking Advices Before Marriage – Saleh-As-Saleh

Book of Marriage – 05- Marriage Is Half of the Deen – What Does This Mean – Saleh-As-Saleh

Book of Marriage – 06- Advice Concerning Net Relationships – Meeting Future Spouse on the Net – Saleh-As-Saleh

Book of Marriage – 07- Marriage Status When One Spouse Takes Shahaadah – Saleh-As-Saleh

Book of Marriage – 08- Discussion Following Topic of Spouse’s Shahaadah – Saleh-As-Saleh

FAQ – Marriage – Relationships

The Correct Response for Those Who Altered the Religion of Jesus – Ibn Taymiyyah – Dr Saleh as Saleh [Audio Series |En]

Al-Jawab As-Sahih Li-man Baddala Dina Al-Masih
Answering Those Who Altered The Religion Of Jesus Christ (peace be upon him)

Explanation of the classic book of Ibn Taymiyyah rahimahullaah. This book is one of the most important Islamic books which gives right answers about Christianity.

Al-Jawab As-Sahih Li-man Baddala Dina Al-Masih (Answering Those Who Altered the Religion of Jesus Christ) is a comprehensive study in which the author not only refutes the Christians’ allegations about Islam but also raises the contradictions of some Christian beliefs and even refutes their creedal principles. The book gains its originality from the fact that it is one of the strongest compilations ever laid down on its topic.

Through this Shaikhul-Islam Ibn Taimiyah responds to a letter from Cyprus from ‘Paul, The Monk; the Bishop of Sayda’, The letter was entitles ‘The Logically proven statement that expresses the right conviction and sound opinion’. The letter is comprised of all the excuses and pleas that Christian scholars and pious Christians use to defend their religion, in the past as well as in recent times, which are based on many rational and logical arguments. Upon that, Ibn Taimiyah stood up to confront and expose the falseness and corruption of such allegations, thereby, clarifying right from wrong in order that those with sound judgment can make use of it. He also aimed at outlining and clarifying the Books, Justice and Wisdom with which Allah sent His Messengers.

15 Mp3 Audio Series.

Part 01 | 02 | 03 | 04 | 05 | 06 | 07 | 08 | 09 | 10 | 11 | 12 | 13 | 14 | 15

CHAPTER ONE:

Their claim that Muhammad (peace be upon him) was not sent to them but to the Arabs of the Pre-Islamic era. It will also contain their claim that the verses of the Qur’an support this very idea as does logical contemplation.

  • Section One: The First Claim Of The Christians
    1. The Claim of the Christians that Muhammad was not sent to them but he was only sent to the Arabs of the Pre-Islamic era.
    2. Their plea that the Book with which Muhammad was sent is not written in their language.
    3. Their saying, “We do not need to follow this Messenger because we were sent other Messengers before him.
  • Section Two: The Refuting The Claims Of The Christians
    1. – Proofs that the Messenger Of Allah was sent to all Mankind
    2. – Some Qur’anic verses that prove the prophethood Of Muhammad
    3. – Refuting the Claim that the Qur’anic verses Contradict Each Other
    4. – Glad tidings about the Coming of Prophets
    5. – The Qur’an was Revealed in Arabic

CHAPTER TWO:

Their claim that Muhammad (peace be upon him) praised their religion (in the Qur’an) to the extent that their religion and practices should motivate them to adhere more to it.

  • Section One: The First Claim Of The Christians

The Christian Claim: Muhammad praised their religion, which they practice, in the Qur’an from the following aspects: (1). Glorifying Christ and his mother. (2). Glorifying the Bible. (3). Praising Synagogues. (4). Glorifying the Disciples, as they are messengers from Allah. (5). All that makes us hold fast to our religion and not follow any other man except Jesus Christ.

  • Section Two: The Refuting The Claims Of The Christians
    1. – Divine and Human Entities United
    2. – The Holy Spirit
    3. – Invented Monasticism
    4. – Misplaced Inference
    5. – Remembering Allah in Monasteries, Synagogues and Mosques
    6. – Praising Jesus Christ and His Followers
    7. – Reasons Why the Christians Deviated
    8. – The Book of Enlightenment

CHAPTER THREE:

Their claim that the prophethood of the early Prophets and their Books, like the Torah, Psalms and the Gospel assert the truth of their beliefs, namely: the Hypostases, trinity, unification and so on. Thus, they should adhere to them, as it is not acceptable for them to desert their beliefs as long as they are not abrogated by a text or annulled by rational deduction.

  • Section One: The Third Claim Of The Christians
  • Section Two: The Refuting The Claims Of The Christians
    1. Distortion of the Torah and The Gospel
    2. Invalidity Of the Comparison of their Books to the Qur’an
    3. Who Speaks Seventy-Two Languages
    4. Changes made in Torah and Gospel
  • Section Three: The Claim Of The Christians Regarding The Prophets Books Supporting Them And Attributing Injustice To The Jews
  • Section Four: Refuting The Christians Claim
  • Sections Five: The Christians Claim That The Qur’an Regards All Religions On An Equal Footing
  • Section Six: Reputing The Christians Claim

CHAPTER FOUR:

It includes their claim that the Trinity is proven according to logic and according to the revealed laws (i.e. the Prophetic traditions and their revealed Books) and that it agrees with the laws of Divinely revealed Books and Prophetic traditions.

  • Section One: The Claim Of The Christians
  • Section Two: The Refuting The Claims Of The Christians
    1. Invalidity of the Three Entities Being One God
    2. Baptizing in the Name of the Father and the Son

CHAPTER FIVE:

Their claim that they are monotheists, justifying their words that imply polytheism, such as the hypostases, through claiming that they resemble the words in the Book of the Muslims which imply personification and incarnation.

  • Section One: The Claim Of The Christians
  • Section Two: The Refuting The Claims Of The Christians
    1. The Christians Claim that the Attributes Serve as Names
    2. Their Claim Regarding Incarnation and Immanentism
    3. Their Claim Regarding God’s Appearance in Jesus
    4. The Difference Between Similarity and being Identical
    5. Christians Claim regarding the Three Hypostases
    6. The Invalidity of their Claim that they are Monotheists
    7. Among Their Scholars: Al-Hasan bin Ayyub

CHAPTER SIX:

Their claim that ‘Isa (Jesus, peace be upon him) was sent after Musa (Moses, peace be upon him) with a perfect religion (i.e. Christianity) and thus, there is no need for another religion (i.e. Islam) which aims at the same purposes and goals which have already been achieved. Thus, any religion after that of ‘Isa is invalid and therefore not acceptable.

  • Section One: The Claim Of The Christians
  • Section Two: The Refuting The Claims Of The Christians
  • Section Three: The Prophets Prophesied The Advent Of Muhammad
  • The Scriptures’ Witness For Muhammad (peace be upon him)
    • Sixteen Prophecies

You can read the PDF book @ archive.org Here

Related Links:

Morals and Etiquettes of the Duaat (callers) to Allah – Shaykh Ibn Baaz | Dr Saleh as Saleh [Audio|En]

These mp3 are based on the words of Shaykh Ibn Baaz rahimullaah

The Caller to Allaah – Manners and Qualities – part 1 – Saleh-As-Saleh

The Caller to Allaah – Manners and Qualities – part 2 – Saleh-As-Saleh

The Caller to Allaah – Warnings to the Caller – part 3 – Saleh-As-Saleh

Fourth: Morals and etiquette of the Da`ys to Allah

The morals and qualities necessary for a Da`y (caller to Islam) are highlighted by Allah (Glorified and Exalted be He) in many occurrences in the Qur’an.

First: Devotedness.

It is obligatory for a Da`y to be so devoted to Allah that he neither intends to show off, nor wants a good reputation or praise from people. Rather, he should only call to Allah to please Him.

Allah (Glorified be He) says:

Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism).” [Surah Yusuf, 12: 108]

He (Glorified and Exalted be He) also says:

“And who is better in speech than he who [says: “My Lord is Allâh (believes in His Oneness)” [Surah Fussilat, 41: 33]

Therefore, you have to be devoted to Allah (Glorified and Exalted be He). It is the most important virtue and the greatest quality that has to characterize your way of Da`wah (call to Islam), i.e. seeking Allah and the Hereafter.

Second: Knowledge.

Invite people to Allah with firm knowledge. You should not be unaware of or ignorant about what you call people to.

Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.” [Surah Yusuf, 12: 108]

Knowledge is a necessary obligation. You should not call people while you are ignorant nor talk about a topic you are unaware of. An ignorant person destroys and never constructs, spoils and never reforms. You, servants of Allah, have to fear Allah and never say anything about Him without knowledge. Likewise, you should never preach something unless you have sure knowledge and insight into what Allah and His Messenger (peace be upon him) said about it. Sure knowledge is indispensible and essential for a seeker of knowledge or a Da`y to be fully conversant with and have a deep knowledge of all the aspects of what he calls people to. He must also be sure of the proofs that substantiate his topic. Once he is sure of the truth of his points, he should then call people to them, regardless of whether it is a call to do something or to abandon something, i.e. an act of obedience to Allah and His Messenger or an act forbidden by Allah and His Messenger (peace be upon him).

The call should be based on sure knowledge and insight.

Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Among the necessary etiquettes and attributes a Da`y should or even must have is to act upon what he is calling people to.

He should be a good example for those whom he invites to Allah – that is, he should not call people to something which he himself does not do, or call people to abandon something that he himself does. This is the behavior of the losers – we seek Allah’s Refuge from this. But the winning believers call to the truth, act upon it, practicing it actively and vividly and never do what they forbid people to do. Allah (Glorified and Exalted be He) says:

“O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do.”[Surah Al-Saff, 61: 2]

He (Exalted be He) also saysrebuking the Jews for enjoining righteousness while forgetting to practice it themselves:

“Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurât (Torah)]! Have you then no sense?” [Surah Al-Baqarah, 2: 44]

The Prophet (peace be upon him) is authentically reported to have said:

On the Day of Resurrection, a man will be brought and thrown in Hellfire. His intestines will then pour forth and he will revolve around them like a donkey revolves around a millstone. The people of Hell would gather around him and say, ‘O so and so, what happened to you? Did you not use to command us to adhere to righteousness and forbid us to do wrong?’ He will say, ‘Yes. But I used to enjoin righteousness but I did not practice it myself and I used to forbid wrong but I committed it.’

[Al-Bukhari, Sahih, Book on the beginning of creation, no. 3267; Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2989; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 207.’)]

This will be the case with whoever calls to Allah, enjoins good and prohibits evil while his words are contrary to his actions – we seek Allah’s Refuge from this.

So, from among the most important and greatest attributes a Da`y has to be characterized by is to act upon that which he calls people to and not to do things that he prohibits.

A Da`y should have excellent behavior, good reputation, patience, persistence, sincerity and diligence in guiding people to goodness and keeping them away from falsehood. He should supplicate to Allah to guide the people whom he invites. He should supplicate for the people he invites to Allah, such as by saying, “May Allah guide you and open up your heart to accept the truth.” Thus, you should call and guide him, forbear his misbehavior and even supplicate to Allah to guide him.

On hearing people saying about the tribe of Daws that they disobeyed, the Prophet (peace be upon him) said:

“O Allah, guide Daws and bring them (to Islam).”

[Al-Bukhari, Sahih, Jihad and military expeditions, no. 2937; Muslim, Sahih, Book on merits of the Companions, no. 2524; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 243.’)]

So, you should supplicate to Allah for those you call to truth so that Allah may guide them and open up their hearts to the truth. You should show patience and persistence and do not lose hope. Moreover, you should say only that which is good and never rebuke or say bad words that might cause people to turn away from truth. However, if someone commits aggression and injustice, they will be given different treatment. Allah (Glorified and Exalted be He) says:

“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Surah Al-`Ankabut, 29: 46]

So, the one who commits injustice through opposing the Da`wah with evil and enmity is to be dealt with in a different manner. If possible, such a person should be imprisoned or receive similar disciplinary punishment, which depends on the kind of injustice he commits. But as long as he causes no harm, you should be patient,seeking Allah’s Reward, and to argue with him in ways that are best. Anyway, if such a person causes you any personal harm, it is to be endured with patience as did Allah’s messengers and those who followed them in piety and righteousness.

I ask Allah (Glorified and Exalted be He) to grant us all the power to practice Da`wah in the best manner. May He reform our hearts and actions and grant us understanding of and holding fast to Islam. May Allah also make us among those who are guided, who guide others, are righteous and teach others righteousness. Surely He (Glorified and Exalted be He) is the most Supreme, the Most Noble. May Allah’s Peace and Blessings be upon His Slave, Messenger and Prophet Muhammad, his family, Companions and all those who follow him in goodness until the Day of Judgment.

Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Reference: AbdurRahman.Org

The belief in the Existence of Allaah – Shaykh Ibn Uthaymeen

It is the full attestation that Allaah, The One free of all imperfection, The Most High, exists. No one openly denied the existence of Allaah, The Mighty and Majestic, except by way of haughtiness. Otherwise it is impossible for any reasonable person to claim that this creation was appeared by chance or it came into existence without a cause, due to the fact that this is something impossible to occur as agreed upon by the people of sound intellect.

Indeed the existence of Allaah, The Mighty and Majestic, is something proven by all kinds of evidences:

(i) Rational
(ii) Fitriyyah [from Fitrah: Natural disposition],
(iii) Legal, and
(iv) Hissiyyah [from Hiss: What is experienced and perceived].

All of these four evidences prove the existence of Allaah, The Mighty and Majestic.

As for the intellectual proof, then it is that we witness the existence of this universe and what occurs in it from things which is rather impossible for any creature to do. The existence of creation: the heavens, the earth and what is in them from the stars, mountains, rivers, trees, the speaking, the speechless, and so forth. How did this existence come into being? Did it appear by chance? Or did it occur without a cause? Or did it bring itself into existence? These are three possibilities whereby the intellect does not accept a fourth possibility. All of these possibilities are futile and false.

As for it appearing by chance, then this is something that the intellect as well as reality itself denies, because you cannot bring such magnificent creation into existence just by chance; there must be a cause for each effect. Furthermore its astounding arrangement and harmonious order that has no conflict or collision within it, makes it impossible that it all came about randomly. This is because that which would come into existence by chance, its development would not be ordered because all of it is random and by chance.

As for the possibility that creation brought itself into existence, then it is also clearly impossible. This is because before its existence, creation did not exist, it was nothing; and that which is nothing cannot bring into existence that which does not exist.

As for the third possibility that this existence came to exist without a cause, then the meaning is the same as our saying that it appeared by chance; and this, as preceded, is impossible.

It remains to be said that existence has someone who brought it into being, and He is Allaah, The Mighty and Majestic. He, The Most High, Says:

Were they created by nothing? Or were they themselves the creators? (did they create themselves?) Or did they create the heavens and the earth? Nay, they have no certainty? [Qur’aan, soorat at-Toor (52): 35-36].

Hence, this creation rationally proves the existence of Allaah, The Mighty and Majestic.

As for the proof of the natural disposition for the existence of Allaah, then it is so evident that it does not require a proof. This is because man is created upon the natural disposition (Fitrah) of belief in his Rabb. The Prophet (Sallallaahu alaihi wa sallam) said:

“Every child is born upon the natural disposition, then his parents change him into a Jew, or a Christian, or a Majian.” [35]

That is why in case something suddenly befalls upon a person in this life such that it may destroy him, he would say with his tongue and without feeling: “O Allaah!” or “O Rabb!” or the like. This proves that the innate nature of man has been created upon the belief in the existence of Allaah, The Mighty and Majestic.

As for the proof of the Hiss (i.e What is experienced and perceived) for the existence of Allaah, then it is very often that we hear of supplications being answered by Allaah. Also the person himself who calls upon Allaah, his supplications are indeed responded to. Many are those who invoked Allaah and said: “O [Yaa] Rabb,” and behold! They saw response was right before his eyes! Indeed in the Qur’aan there are many examples for this, like the Saying of Allaah, The Most High:

And (remember) Ayyub (Job), when he cried to his Rabb: “Verily, distress has seized me, and you are the Most Merciful of all those who show mercy”. So We answered his call, and We removed the distress that was on him. [Qur’aan, soorat al-Anbiyaa’ (21): 83-84].

In addition, there are many other examples from the Sunnah, one of which is the Hadeeth reported by Anas ibn Maalik in which he said:

“A man [a bedouin Arab] entered the mosque on the day of Jum’ah whilst the Prophet (Sallallaahu alaihi wa sallam) was delivering the Khutbah, and said: ‘O Messenger of Allaah, property is being destroyed, and the passages have become blocked, so supplicate Allaah to send rain down upon us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and then said: ‘O Allaah send down rain upon us; O Allaah send down rain upon us.’ The sky was clear without any cloud in it. The Prophet (Sallallaahu alaihi wa sallam) did not come down from his pulpit except that rain was flowing from his beard, may Allaah’s Salaat and Salaam be upon him. There was a downpour of rain for one week. Then on the succeeding Friday a man (the same man or someone else) entered the mosque and said: ‘O Messenger of Allaah, the houses are collapsing and wealth is being flooded, so supplicate Allaah to stop the rain for us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and began to say: ‘around us and not upon us,’ pointing with his hands, and he did not point to any direction except that it cleared.” [36] People then stepped out walking in the sunshine.

Many are the supplications which a person calls upon his Rabb (Allaah) to be answered are indeed responded to. This is a proof contained in what is experienced and perceived for the existence of Allaah, The Mighty and Majestic.

As for the Shar’ee proof for the existence of Allaah, then it is beyond being enumerated. Indeed the Qur’aan in its entirety as well as all of the affirmed Ahaadeeth in their legal and informative nature, proves the existence of Allaah, The Mighty and Majestic, as Allaah Says concerning the Sublime Qur’aan:

Had it been from other than Allaah, they would have surely found therein much discrepancy. [Qur’aan, soorat an-Nisaa’ (4): 82].

The belief in the existence of Allaah, is one of the matters that comprise(s) the belief in Allaah. As for the belief in Allaah’s Ruboobiyyah, Uloohiyyah, Names and Attributes, then a detailed discussion of these branches of Tawheed has preceded.

References

[35] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree,vol.2, no.467.
[36] Collected by al-Bukhaaree in his Saheeh, vol.2, no.55, and Muslim, vol.2, no.1955.

Translated by Dr Saleh as Saleh rahimahullaah

SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

The Mothers of the Believers – Dr Saleh as Saleh [Audio|En]

Download Mp3 – The Mothers of the Believers – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-mothers-of-the-believers-saleh-as-saleh.mp3]

Download Mp3 – The Qualities of ‘Aaisha radiya Allaahu ‘anhaa – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-radiya-allaahu-anhaa-saleh-as-saleh.mp3]

Download Mp3 – The Qualities of ‘Aaisha – Refuting the Slander – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-refuting-the-slander-saleh-as-saleh.mp3]

The Hijab – Dr Saleh as Saleh [Audio Series|En]

Virtues of Hijaab – Saleh-As-Saleh

Tabarruj – Display of Beauty – Saleh-As-Saleh

Conditions of Hijaab – Saleh-As-Saleh

A View Through Hijaab – Story of a Sister – Saleh-As-Saleh

Click the below link to read or download PDF covering the above audios :
The Hijab .. Why? – Dr Saleh As-Saleh [PDF]

 

Tafseer – Explanation Surah 78-114 – Tafseer Juz Amma – Dr Saleh as Saleh [Audio|En]

Tafseer – 078- An-Naba’ – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 1 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 2 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 3 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 4 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 1 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 2 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 3 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 1 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 2 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 3 – Saleh-As-Saleh

Tafseer – 082- Al-Infitaar – Saleh-As-Saleh

Tafseer – 083- Al-Mutaffifeen – part 1 – Saleh-As-Saleh

Tafseer – 083- Al-Mutaffifeen – part 2 – Saleh-As-Saleh

Tafseer – 084- Al-Inshiqaaq – Saleh-As-Saleh

Tafseer – 085- Al-Buruuj – part 1 – Saleh-As-Saleh

Tafseer – 086- At-Taariq – part 1 – Saleh-As-Saleh

Tafseer – 086- At-Taariq – part 2 – Saleh-As-Saleh

Tafseer – 087- Al-‘Alaa – part 1 – Saleh-As-Saleh

Tafseer – 087- Al-‘Alaa – part 2 – Saleh-As-Saleh

Tafseer – 088- Al-Ghaashiyah – part 1 – Saleh-As-Saleh

Tafseer – 088- Al-Ghaashiyah – part 2 – Saleh-As-Saleh

Tafseer – 089- Al-Fajr – part 1 – Saleh-As-Saleh

Tafseer – 089- Al-Fajr – part 2 – Saleh-As-Saleh

Tafseer – 090- Al-Balad – part 1 – Saleh-As-Saleh

Tafseer – 090- Al-Balad – part 2 – Saleh-As-Saleh

Tafseer – 091- Ash-Shams – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 1 – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 2 – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 3 – Saleh-As-Saleh

Tafseer – 093- Ad-Duha – Saleh-As-Saleh

Tafseer – 094- Ash-Sharh – part 1 – Saleh-As-Saleh

Tafseer – 094- Ash-Sharh – part 2 – Saleh-As-Saleh

Tafseer – 095- At-Teen – Saleh-As-Saleh

Tafseer – 096- Al-‘Alaq – part 2 – Saleh-As-Saleh

Tafseer – 097- Al-Qadr – Saleh-As-Saleh

Tafseer – 098- Al-Bayyinah – Saleh-As-Saleh

Tafseer – 099- Az-Zalzalah – Saleh-As-Saleh

Tafseer – 100- Al-‘Aadiyaat – Saleh-As-Saleh

Tafseer – 101- Al-Qaari’ah – Saleh-As-Saleh

Tafseer – 102- At-Takaathur – Saleh-As-Saleh

Tafseer – 103- Al-‘Asr – Saleh-As-Saleh

Tafseer – 104- Al-Humazah – Saleh-As-Saleh

Tafseer – 105-106- Al-Feel – Quraysh – Saleh-As-Saleh

Tafseer – 107-108- Al-Maa’uun – Al-Khawthar – Saleh-As-Saleh

Tafseer – 109-110- Al-Kaafiruun – An-Nasr – Saleh-As-Saleh

Tafseer – 111- Al-Masad – Saleh-As-Saleh

Tafseer – 112 to 114 – Ikhlaas – An-Naas – Saleh-As-Saleh

Tafseer – Explanation Surah 54 Al-Qamar – Dr Saleh as Saleh [Audio|En]

Tafseer – 54. Al-Qamar – 01 to 08 – Saleh-As-Saleh

Tafseer – 54. Al-Qamar – 09 to 17 – Saleh-As-Saleh

Tafseer – 54. Al-Qamar – 18 to 22 – Saleh-As-Saleh

Tafseer – Explanation Surah 53 An-Najm – Dr Saleh as Saleh [Audio|En]

Tafseer – 53. An-Najm – 01 to 18 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 19 to 27 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 27 to 30 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 31 to 32 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 32 to 41 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 42 to 62 – Saleh-As-Saleh

Tafseer – Explanation Surah 52 At-Tuur – Dr Saleh as Saleh [Audio|En]

Tafseer – 52. At-Tuur – 01 to 09 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 09 to 20 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 20 to 28 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 29 to 34 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 35 to 40 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 41 to 62 – Saleh-As-Saleh

Tafseer – Explanation Surah 51 Adh-Dhaariyaat – Dr Saleh as Saleh [Audio|En]

Tafseer – 51. Adh-Dhaariyaat – 01 to 10 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 10 to 19 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 20 to 22 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 22 to 24 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 24 to 26 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 27 to 30 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 30 to 40 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 41 to 42 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 46 to 54 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 55 to 60 – Saleh-As-Saleh

Tafseer – Explanation Surah 50 Qaaf – Dr Saleh as Saleh [Audio|En]

Tafseer – 50. Qaaf – 01 to 05 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 06 to 12 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 12 to 14 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 15 to 18 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 19 to 25 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 26 to 35 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 36 to 45 – Saleh-As-Saleh

al-Bay’aa wal Hizbiyyah (Allegiance and Partisanship) – Dr Saleh as Saleh

بسم الله الرحمن الرحيم

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

The subject of this lecture is, “al-Bay’aa wa Hizbiyyah” (Allegiance and Partisanship).

al-Bay’aa (Allegiance):

Islam brought forth the obligation to give bay’aa (allegiance), and the Prophet (: sallallaahu ‘alayhi wa sallam) commanded it. The allegiance was originally given to him, then the leaders after him and then the khulafah (caliphs) afterwards. In our time, many deviated; making bay’aa to anyone they chose from those who set themselves up as leaders of Muslim groups. Due to the large number of groups, al-bay’aa has multiplied and varied, becoming even numerous. This has led to disputes, with each group claiming to be on the truth and that their leader deserves the legal bay’aa (allegiance).

Definition of al-Bay’aa:

Linguistically, al-bay’aa means to reach an agreement with respect to matters of trade or on obedience and following (i.e., a covenant).

As for the Islamic meaning (al-istilah), albay’aa means the covenant on obedience. It is as if the one who pledges allegiance gives the covenant to his ameer (leader), assigning him the ability to conclude matters concerning himself and the Muslims at large; this ameer can not be disputed with in any way. Similarly, the Muslim agrees to obey the ameer in what he assigns from certain tasks, whether it is in times of ease or difficulty, in that which he likes, and that which he dislikes.

When the people of the past used to give albay’aa to the leaders and give him the covenant, they would put their hands in his hand affirming the ‘ahd, confirming the promise of allegiance in a manner similar to the way people shake hands after reaching an agreement while selling and buying.

Definition of Hizbiyyah (Partisanship):

From the linguistic aspect, al-hizb means a group of people; the plural of hizb is ahzab (parties). The hizb of a man are his followers and his soldiers, who are holding to the same view as him. If a group of people’s hearts and deeds are in agreement, then they constitute a hizb, even though they may not physically meet. In addition, a hizb, linguistically, is a kind of people whose desires are the same.

The Islamic or legal meaning (i.e., in Islamic terminology) of hizb is not totally blameworthy nor is it entirely praiseworthy. It is blamed or praised in accordance with its intended use. For instance, Allah says in the Qur’an (in the translation of the meaning):

« Shaytan has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaytan. Verily, it is the party of Shaytan (hizbushaytan) that will be the losers! » [Surah al-Mujadilah (58:19)]

Clearly, this is an example that is blameworthy. Similarly, in the same surah (chapter) of the Qur’an, Allah says (in the translation of the meaning):

«They are the Party of Allah (hizbaAllahi). Verily, it is the Party of Allah that will be the successful. » [Surah al-Mujadilah (58:22)]

Therefore, in one context, it was blameworthy when the hizb was associated with Shaytan, and in another instance, it was praiseworthy when it was the party of Allah, concerning the believers.1 Certainly, if the hizb comprises the people of wickedness, desires, misguidance and disbelief, then all of that is blameworthy.

Dangers of Hizbiyyah:

Everyone who examines the Islamic history finds that tahazub (bigotry) to opinions, madhahib (schools of thought), and innovations splits the Muslim ummah and takes away from its unity. That is why the textual proofs are replete with calls for unity and keeping from all means that leads to splitting.

The Ruling concerning al-Bay’aa

Many textual proofs came to confirm the command of pledging allegiance and to warn against abandoning it and the consequences of that. Allah says (in the translation of the meanings):

If any group would carry such a name, then it must not have convictions and practices that oppose Tawheed, like invoking other than Allah, and worshipping graves etc. This is shirk. So Muslims should not be deceived by emotional and (or) politically misleading practices.

« Indeed, Allah was pleased with the believers when they gave their Bay’aa (pledge) to you (O Muhammad ) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquility) upon them, and He rewarded them with a near victory. » [Surah al-Fath (48:18)]

Also, Allah says in the same surah:

«Verily, those who give Bay’aa (pledge) to you (O Muhammad ) they are giving Bay’aa (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. » [Surah al-Fath (48:10)].

The Sunnah also emphasized al-bay’aa, calling for the believer to give allegiance and stating that whoever dies without having pledged allegiance to the Muslim ruler dies in the state of the pre-Islamic era. This refers to giving the pledge to the general Muslim imam who most people give the pledge to in his time or in his country, in the absence of the general Muslim khilaafah. This is the obligated pledge incumbent on every Muslim, and it is forbidden to abandon or dissent in terms of obedience on this pledge, whether in times of ease or difficulty, in that which he likes and that which he dislikes. This applies as long as the leader does not command sins, in which case, he can not be obeyed but rather is to be obeyed in other issues.

Not obeying the ruler on sins which he may command, does not necessitate rebellion against him, as many of the youth understand. When we talk about this imam, whether he was set up by influential people in the country or assigned by his predecessor or even to the degree that he took leadership by force, it is forbidden to rebel against him as long as he does not commit clear, plain kufr and until the conditions of rebellion to remove him are fulfilled. First, his kufr must be clear and can not tolerate any misinterpretation, requiring an unambiguous proof from Allah and (or) the Messenger () that his case (saying and/or action) is truly kufr. Moreover, there must be the ability to change him and that this change will not lead to a greater evil. When all these conditions are met, and it is obvious how difficult this is, only then can he may be removed; otherwise the Muslims are told to be patiently persevering until these conditions are fulfilled.

The Illegal Bay’aa:

In our time, numerous deviations have occurred with respect to illegal pledges, not condoned by shariah. This has had a negative impact on Muslim society at large. The following are some instances of deviant pledges.

The first example is that of the Sufis to their elders or their shaykhs. You find the Sufi mystic making an “eternal” pledge to his shaykh, such that he can never leave that shaykh’s way. Such a pledge has no basis in shariah; rather, it is without a doubt futile. Some mystic Sufis give the pledge by shaking hands between men and women. They say they will continue to be that shaykh’s students and adepts, no matter what that shaykh says. To that end, they even take the pledge to share their wealth and money with him. In fact, the shaykh can take a tax levee from them. These are criminal acts and mischief that have no basis in shariah and Islam.

From the second type of deviant pledges is that of group members to their group leaders; this is becoming widespread in many countries. Everyday you find these groups splitting, forming subgroups and sub leaders. In these groups, the leaders request from the members to make a full pledge, as if it were the legal pledge to the Muslim general leader or imam.

These groups vary with respect to the covenants they take. Some say that anyone who abandons giving the pledge of allegiance to the leader of their group is a kaafir (disbeliever). Others maintain that giving the pledge is fardh (obligatory) and that anyone who does not give it is sinful. As such, they assign an ameer for their group as a means to lift the sin from them. This kind of pledge is futile, baseless, and not found in shariah. Anyone who claims it is obligatory to give a pledge of allegiance to a leader of a group is certainly in error.

Consequences of the Illegal Bay’aa: The consequences of the illegal bay’aa are many.

Firstly, we now have more than one pledge at the same time and in the same country because each group thinks that the correct bay’aa is for their ameer.

Secondly, these bay’aa lead to enmity, conflict, and hatred between these groups. In turn, they compete with each other to acquire larger and larger numbers for their groups.

Thirdly, it has spread misconceptions regarding takfeer because some of these groups believe that the one who does not give the pledge is a kaafir and feels that their ameer is the only ameer. Therefore, they make takfeer on anyone who does not give the pledge to that ameer.

Fourthly, it has led to the spilling of the inviolable blood. In some Muslim countries, a member of a particular group may be killed if he decides to leave that group. Likewise, a leader of a group may kill a competitor or those who oppose his leadership. This is real, and not fictional, occurring in many places.

Fifthly, this has led and still leads to confrontations between these groups and the government. The consequences of that are terrible, including rebellion, bloodshed, harshness, takfeer, and evil on top of evil. It has reached the degree that some of these groups have adopted what they call “revolutionary concepts,” when even the term “revolution” has nothing to do with Islam.

Conclusion:

The consequences of these illegal ahzab (parties) who demand bay’aa are great. They have corrupted the souls and thoughts of many Muslim youths around the world. We refer the matter to Allah, the Most High. We ask Him to save us from falling into this mischief and to protect the ummah (Islamic nation) from such disputes.

There is no Power or Might except with Allah. May the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Saleh As-Saleh,  18-5-1427, June 15, 2006

Acknowledgment: This work originally appeared on http://www.understand-islam.net in audio form. It was based upon an article by sh. Muhammad al-Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, and then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahumu Allaahu Khairan.

Posted fromhttp://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=184

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Soothsaying (Fortune-Telling) & Categories of People who visits Fortune Tellers – Shaykh ibn Uthaymeen

Question 32: What is Soothsaying?

The Answer by Shaykh Uthaymeen:

Soothsaying or divination (Kihaanah) is of the measure Fi’aalah and it is derived from al-Kahn which means speaking falsely, and searching for the facts in ways that are completely unfounded. This was the practice of some people during the pre-Islamic era (al-Jaahiliyyah) and with whom the Shayaateen (the devils) established contact, relating to them the hearing [57] they (the devils) steal from the heaven. Those receiving the hearing take each word and add to it whatever they want from the words of falsehood, then they impart it to the people. If the matter occurs exactly as they said, people will be deceived by them and will take them as authority to which they turn to for judgement and for predicting the future events. That is why we say that the soothsayer is the one who informs about the hidden matters in the future.

As for the one who visits a soothsayer, then he may be classified into one of the following three categories:

First: He visits the soothsayer then he asks him without believing him. Then this is legally forbidden, and the punishment assigned to the one who does this is such that prayers extending to forty days will not be accepted from him, as affirmed in the report collected in Saheeh Muslim and in which the Prophet (Sallallaahu alaihi wa sallam) said: “He who goes to a diviner (soothsayer) and asks him about anything, his prayers extending to forty days or nights will not be accepted.” [58]

Second: He goes to a Kaahin (soothsayer) and asks him about anything and believes him in what he tells. This is disbelief in Allaah (Azza wa Jal), because he believed him in his claim of knowing of al-Ghayeb (the hidden andunseen).[59] Believing men in their claim of knowing al-Ghayeb is a denial of the Saying of Allaah, The Most High: None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah.” [Qur’aan, soorat an-Naml (27):65].

And denying what Allaah and His Messenger inform of is Kufr (unbelief). That is why it is mentioned in the authentic transmission:

Whoever goes to a diviner, and believes what he says then he has indeed disbelieved in what was sent down upon Muhammad.” [60]

Third: He goes to the fortune-teller and asks him about anything in order to expose his situation to the people, and that what he does is merely divination, distortion and misguidance. There is no harm in this. The proof for it is that when the Prophet (Sallallaahu alaihi wa sallam) encountered ibn Sayyad (who claimed prophethood), he (Sallallaahu alaihi wa sallam) concealed something for him within himself (to test him), and when he (Sallallaahu alaihi wa sallam) asked him about what he (Sallallaahu alaihi wa sallam) concealed for him, he said: “It is a Dukh intending AdDukhaan (smoke).” Thereupon the Prophet ((Sallallaahu alaihi wa sallam)) said: “May you be disgraced and dishonoured, you would not be able to go beyond your rank.” [61]

These are the conditions of those who go to a diviner, and they are three.

The first is that he goes to him not believing in him, nor intending to test and expose him, and this is unlawful. The applicable punishment upon the one who does this is that his prayers will not be accepted from him for forty days.

The second is that he asks him about anything, and believes him. This is unbelief in Allah (Azza wa Jal). It is obligatory upon the person who does this to repent from it, and to return to Allaah (Azza wa Jal). Otherwise, he dies on a state of unbelief.

The third situation is such that he goes to the diviner and asks him in order to test him, and expose his reality to the people. In this there is no harm.

The Ruling Regarding Those Who go to Diviners

Question 33: It would be nice if we could know of the status of people who go to fortune-tellers.

The Answer: Their situations are as follows:

First Case: A person goes to the diviner and asks him about anything without believing him, and in doing so he does not intend to expose his reality. Then the person is sinful, and the applicable punishment is that prayers will not be accepted from him for forty days.

Second Case: He goes to the fortune-teller and then he asks him and believes him. This person is an unbeliever because he denies the Saying of Allaah, The Most High:

None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah. [Qur’aan, soorat an-Naml (27): 65].

Third Case: He goes to him and asks him in order to test him, and expose his status and his lies and falsifying to the people. And we have mentioned that there is no harm in this.

And it is a determined matter that if a thing that is legally permissible leads to something forbidden, then itself becomes prohibited. So, if it is determined that in this third case whereby the person goes to the diviner to test him and expose his reality, and as such it may become a reason leading people to be deceived by him–then under such circumstances he should not do that and should not go to him, even if it were to be done for this good intention. Since the rule is that, whatever leads to something prohibited then it is itself, prohibited.

References :

[57] The Prophet (Sallallaahu alaihi wa sallam) said: “While the angels talk over the clouds about things that are going to happen on the earth [in another narration: “they mention the affairs decreed in heavens”], the devils hear a word of what they say and pour it in the ears of the sooth-sayer as one pours something in a bottle, and they add one-hundred lies to that (one word).” Reported in Saheeh al-Bukhaaree, vol.4, no.508.

[58] Reported by Mulsim. See Saheeh Muslim, vol.4, no.5540.

[59] Al-Ghayeb: The hidden and unseen of all unperceived realities related to Allaah, Paradise, Hell and so on.

[60] Reported by At-Tirmithee, and Ibn Maajah. It was authenticated by Ahmad Shaakir and al-Albaanee (See al-Irwaa’ by al-Albaanee, no.2006).

[61] The story of Ibn Sayyaad, a diviner, is detailed in Saheeh Muslim (Book of Fitan), Saheeh al-Bukhaaree (Books of Janaa’iz, Jihaad and Siyar, alQadar, al-Adab, and others), At-Tirmithee (Book of Fitan) and by others. In it the Prophet (Sallallaahu alaihi wa sallam) exposed his claim of Prophethood through this test. He was not able to complete the word Dukhaan pertaining to soorat adDukhaan. The devils imparting the information to Ibn Sayyaad were not able to snatch the complete word, thus it came in this distorted form.

Translated by Dr Saleh as Saleh rahimahullaah

SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen  – Page 109

Using Miswak in the Masjid – Permanent Committee

Q: I hear people saying that using Miswak (tooth-cleansing stick) in the Masjid is impermissible. Is this true?  

A: Using the Miswak is an affirmed act of Sunnah. It should be used when necessary upon performing Wudu’ (ablution), Salah, reciting the Qur’an, changing the mouth smell, etc.

It may be used inside or outside the Masjid, as no text supports the prohibition of using it inside the Masjid when necessary. Moreover, it finds further support in the general meaning of the following Hadith, “Were it not for the fear that it might be hard for my Ummah (nation), I would have ordered them to use Miswak for every Salah.” [1]

However, a person should be careful not to overdo the Miswak in the Masjid lest they should vomit or bleed in the Masjid.

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

The Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz

[1] Al-Bukhari, Sahih, Book in Friday, no. 887; Muslim, Sahih, Book on purification, no. 252; Al-Tirmidhy, Sunan, Book on purification, no. 22; Al-Nasa’y, Sunan, Book on purification, no. 7; Abu Dawud, Sunan, Book on purification, no. 46; Ibn Majah, Sunan, Book on purification and its Sunan, no. 287; Ahmad ibn Hanbal, Musnad, vol. 2, p. 433; Malik, Al-Muwatta*, Book on purification, no. 147; and Al-Darimy, Sunan, no. 683.

Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>Using Miswak in the Masjid