2015 – Page 4 – AbdurRahman.Org

Adding the title “Hajji” to the Name after completing the Hajj

by AbdurRahman.orgJuly 27, 2015September 6, 2017

Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

Source: Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo, Translator: isma’eel alarcon – al-ibaanah.com

Listen / Download this Mp3 Clip

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Shaytan Strives to turn the Believers far away from Allaah’s Straight Path either through Extremism or Negligence

by AbdurRahman.orgJuly 27, 2015July 27, 2015

Lessons of Creed Acquired From The Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr
Translated by Abbas Abu Yahya

Chapter 13 : Warning Against Having Extremism in the Deen

From the great lessons of benefit for the pilgrim during his Hajj to the House of Allaah is the important lesson of taking the middle course and being just in all matters, keeping away from extremism, negligence, falling into excess or heedlessness. Allaah Ta’ala has said regarding this:

<< Thus We have made you a just and the best nation, that you be witnesses over mankind and the Messenger be a witness over you. >> [al-Baqarah: 143]

The meaning of His saying << just and the best nation >> is: trustworthy witnesses, who do not shy away from the truth, so that they exaggerate, nor that they become unmindful but are are balanced and are just.

The Hajj is full of great experiences and magnificent lessons which show the great importance of the straight path and of being balanced. From the most important circumstances in this great issue is looking to the guidance of the Prophet -sallAllaahu alayhi wa sallam- and his Sunnah regarding stoning the Jamaar and considering it in light of what has been mentioned by the Prophet – sallAllaahu alayhi wa sallam. After that, look at the state of the people in comparison to the Prophet’s Sunnah and you will see that the condition of these people is either that of exaggeration and excess or shortcoming and negligence, except for those whom Allaah has given the understanding of the religion and has honoured with adherence to the Prophetic Sunnah and imitation of his guidance and example.

It is narrated by Imaam Ahmad, Nis’aee and Ibn Majah on the authority of Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said:

‘The Messenger of Allaah – sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and began to shake off their dust from his palm while he was saying: ‘Throw stones the likes of these (type and size stones).’

Then he said: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’ [1]

This chain of narration is authentic according to the conditions of Muslim as Shaykh-ul-Islam -Rahimullaah- and others have mentioned.

His -sallAllaahu alayhi wa sallam- saying in the hadeeth: ‘Throw stones the likes of these (type and size stones).’ i.e. the stones that were gathered for him had a specified size as is mentioned in the hadeeth. The stones were the size of those used for stoning.

The word al-Hassa (stone) does not carry the meaning of small sized stones, such as pebbles, nor does it carry the meaning of a large sized stone, such as a rock but rather, what has been legislated is in between.

Even though this issue has been clearly discussed with detailed explanation, if you were to compare this to the actions of some Muslims ignorant of the Prophet’s -sallAllaahu alayhi wa sallam- Sunnah you would find their actions relating to stoning the Jamaarat to be very strange. You will find them fluctuating between exaggeration and deficiency, increase and falling short or between excess and negligence. The truth, however, is found somewhere inbetween them. The Muslim does not have shortcomings regarding the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- unlike those who are negligent and incompetent or those who are excessive and exaggerate. The Muslim is just and balanced.

As regards the saying of the Prophet -sallAllaahu alayhi wa sallam -: ‘Beware of extremism.’ then this statement is general and it applies to all types of extremism in all aspects of belief and actions because the ruling derived is taken from the general wording of this hadeeth and not the specific reason for which the statement was revealed. The Muslim is prohibited from extremism in all circumstances and in all his affairs. He is ordered to follow the way of the Noble Messenger -sallAllaahu alayhi wa sallam- and adhere to his Sunnah in all circumstances.

Indeed the Shaytan strives absolutely to turn the believers, the slaves of Allaah, away from the right path and keep them far away from Allaah’s straight path either through extremism or negligence. The Shaytan uses every which way he can to be victorious.

Just as some of the Salaf said:

‘Allaah did not command anything except that Shaytan incites evil with two commands; either negligence and shortcoming or exceeding the limits and extremism and he does not mind with which of the two he is victorious.’

The Shaytan is seated in the path of the Muslim. He does not become lax, nor does he become bored of his relentless plotting or his wait to ambush the Muslim. He strives absolutely to increase the Muslim in misguidance and to divert him from the straight path and clear guidance.

Ibn al-Qayyim -Rahimullaah– said in his great book ‘Ighatha allhaffan min Masayid ash-Shaytaan’ :

‘From his (Shaytan’s) plots (may Allaah have protect us and you from him) is that he scrutinizes the soul until he knows which of the two strengths can be overcome, the strength of boldness and courage or the strength of abstention, humility and shame.

If Shaytan sees that the soul leans towards humility and abstention, he begins to hinder him and weaken the Muslim’s endeavour and resolve in what he has been ordered and charged with. So Shaytan makes it easy for him to leave that off until he regularly leaves off (what he has been ordered with) or lessens his (following) and neglects Allaah’s orders.

If Shaytan sees that the soul leans towards the strength of boldness, zeal and lofty aspirations, he causes him to undervalue the commands of Allaah and makes him imagine that what he has is insufficient such that he needs to exaggerate and do extra along with that.

Therefore, the Shaytan causes the first to reduce in what Allaah has commanded and causes the second to exceed. Most people, except very few, fall either reduction or excess – these two valleys – the valley of shortcoming and the valley of extremism. Only a very small number are steadfast on the path the Messenger -sallAllaahu alayhi wa sallam- and what his Companions were upon.’ [2]

Then Ibn al-Qayyim -Rahimullaah- cites many examples of this, from different angles of the Deen, dividing the people into three groups: the extremists, the negligent and the people of the middle and straight path.

Indeed being upright in all matters, taking the middle course and being far away from extremism and negligence is the correct methodology and the straight path which the believers are required to follow, just as Allaah commanded in His Book and His Messenger -sallAllaahu alayhi wa sallam- ordered. So truly being in the middle and being upright is holding onto the restrictions Allaah has laid down for His slaves, such that whatever is not from the religion is not added to it nor is anything from the religion excluded. This is what Allaah entrusts the believers with and what He commands them with.

Allaah Ta’ala said:

<< And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes) >> [al-Furqan :67]

Allaah Ta’ala said:

<< And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty >> [al-Isra: 29]

And Allaah Ta’ala said:

<< And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift >> [al-Isra:26]

And Allaah Ta’ala said:

<< and eat and drink but waste not by extravagance >> [‘Aaraaf:31]

Allaah Ta’ala said:

<< And be moderate (or show no insolence) in your walking, and lower your voice>> [Luqmaan:19]

Also, it is authentically reported in the hadeeth of the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘The middle course, the middle course will make you reach paradise.’[3]

Which means: it is binding on you to take the middle course in all matters of speech and action. Moderation is being in the middle, between two extremes.

It is also authentically reported in Musnad and others that the Prophet – sallAllaahu alayhi wa sallam- said:

‘Take the middle course of guidance, indeed the one who is severe in the Deen, then it will overcome him.’[4]

Ibn Mas’ood –RadhiAllaahu anhu- used to say:

‘Being restrained within the Sunnah is better than striving in Bida’.’[5]

So the Deen of Allaah is in the middle, between the one who goes to extremes and the one who is negligent. The best of people are those in the middle who have raised themselves above the shortcoming of the neglectful, but do not join the exaggeration of those who go beyond the limits. Rather the best of people stick to the guidance of the leader of the Messengers, the one chosen by The Lord of the Worlds who is an example for all people, Muhammad bin Abdullah, may Allaah’s Peace and Prayers be upon him, his Family and all his Companions.

Footnotes:

[1] Al-Musnad, Sunan Nisa’ee & Sunan Ibn majah
[2] Ighatha allhaffan
[3] Saheeh al-Bukharee
[4] Narrated by Ahmad in al-Musnad & authenticated by al-Albani in Saheeh al-Jama’
[5] Narrated by Lalaka’ee in Sharh al-I’tiqad (1/88)

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel

by AbdurRahman.orgJuly 27, 2015July 27, 2015

Hajj And Umrah Guide - Compiled by Talal Ahmad al-Aqeel Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

Click the Link below to read or download PDF

Hajj And Umrah Guide – Compiled by Talal Ahmad al-Aqeel [PDF] [81 Pages]

Introduction by Sheikh Salih Ibn Abdul Aziz Ali Sheikh

This book has illustrative pictures related to the Rites of Hajj and Umrah for easy comprehending of the things

Shaving the Head : Permissible and Impermissible Types – Shaykh AbdurRazzaq al-Badr

by AbdurRahman.orgJuly 26, 2015July 26, 2015

Chapter 11: Shaving the Head
Lessons of Creed Acquired From The Hajj
By Shaykh AbdurRazzaq bin ‘Abdul-Muhsin
Translated by Abbas Abu Yahya

The actions of the day of an-Nahr, the tenth day of the month of Dhul-Hijjah, are indeed four well-known actions which are the stoning, the slaughter, shaving the head and then the Tawaaf. The discussion here will be about shaving the head or shortening the hair as worship for Allaah in obedience to Him and seeking closeness to Him on this great day.

Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –Rahimullaah- said:

‘If it was not from the rites of Hajj, Allaah would not have described them this way.’ [1]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said:

‘When the Prophet -sallAllaahu alayhi wa sallam- came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’ [2]

Hence, it is one of the obligations of Hajj and Umrah. So whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam- where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission due to His Honour and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam- it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam ibn Taymeeyah -Rahimullaah– was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger -sallAllaahu alayhi wa sallam- have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah.

Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet -sallAllaahu alayhi wa sallamthat he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said: ‘And those who shorten their hair.’ [3]

In the farewell Hajj he -sallAllaahu alayhi wa sallam- commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >> [Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet -sallAllaahu alayhi wa sallam- passed by him in the Umrah of Al-Hudaybiyah lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’ So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[4]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah.

For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger -sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet -sallAllaahu alayhi wa sallam- but he never used to order them to shave their heads if they entered Islaam nor did he cut anyone’s hair. He didn’t pray on a rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings. [5]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs.

One of them will say:

‘I have shaved my head for so-and-so and you have shaved your head for soand-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so- and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them. [6]

All of this is clear Shirk and a great lie, we ask Allaah for security.

Footnotes:

[1] Al-Mughni (5/305)
[2] Saheeh al-Bukharee
[3] Saheeh al-Bukharee & Saheeh Muslim
[4] Saheeh al-Bukharee & Saheeh Muslim
[5] Majmoo’al-Fatwa (21/116-119)
[6] Za’d al-Ma’ad (4/159-160)

“Allah gave me intellect; therefore I can sit with the innovators” – Shaykh Sulaymaan Ar-Ruhaylee

by AbdurRahman.orgJuly 25, 2015August 17, 2017

Read the article here: http://mtws.posthaven.com/allah-gave-…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim

Shaykh said :

I swear by Allah O brothers;verily I know people personally, who were from the best of people upon the Sunnah,but they took lightly the matter of sitting with those known to be upon innovation and they were turned upside down

Meaning of Hajj Mabroor (The Accepted Hajj) – Dr. Saleh as Saleh [Audio|En]

by AbdurRahman.orgJuly 25, 2015December 17, 2020

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say:

“Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”

Narrated by al-Bukhaari, 1449; Muslim, 1350.

Listen / Download Mp3 Here (Time 10:59)
[audio https://salafiaudio.files.wordpress.com/2014/09/qa-concerning-hajj-001-meaning-of-hajj-mabroor-saleh-as-saleh.mp3]

Posted from : https://abdurrahman.org/2015/02/24/hajj-points-of-benefit-and-rulings-dr-saleh-as-saleh/

Translation & Photo Source:
Abu Adam Jameel Finch hafidhahullaah
http://t.co/bzHORRy4VJ

Numerous ways of doing Good – Abu Muhammad al Maghribee [Audio|En]

by AbdurRahman.orgJuly 24, 2015

Allah, the Exalted, says:

“… and whatever you do of good deeds, truly, Allah knows it well.” (2:215)

“And whatever good you do, (be sure) Allah knows it.” (2:197)

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99:7)

“Whosoever does a good deed, it is for his ownself…” (45:15)

This Khutbah was delivered on April 18, 2014 based on the below Chapter

Imam Al-Nawawi’s Riyad-us-Saliheen – Chapter 13
Numerous ways of doing Good
http://salaf-us-saalih.com/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-013/

Listen / Download Mp3 Here (Time 31:39)

Posted from: http://followthesalaf.com/home/2015/6/10/khutbah

Aqiqah – Al-Mulakhas al-Fiqhi – Shaykh Salih al-Fawzan – Abu Muhamamd al Maghribee [Audio|En]

by AbdurRahman.orgJuly 23, 2015July 23, 2015

This is the weekly Monday evening class on the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Shaykh Salih al-Fawzan.

We continue with the Book of Hajj, Chapter 11: Aqiqah (Sacrifice Offered at the Time of the Birth of a Child)

You may download a copy of the original Arabic text here: الملخص الفقهي

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us. If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

Listen / Download Mp3 Here (Time 50:53)

Posted from: http://followthesalaf.com

Seeking The Forgiveness Of Allaah & His Messenger (صلى الله عليه و سلم)

by AbdurRahman.orgJuly 23, 2015November 27, 2018

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) – and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them. [Sooratun-Nisaa (4): 64]

**Ibnul-Qayyim (rahimahullaah)** said:

“Since Allaah – the One free of all imperfections – knew that those to whom the Messenger was sent would certainly wrong themselves and follow their desires, He guided them to that which would repel the evil of that wrong and remove its causes. This lay in two things:

Firstly, there was something that they themselves were to do, which was to seek forgiveness of their Lord – the Mighty and Majestic.

Secondly, there was something for someone else to do, and this was that the Messenger (صلى الله عليه و سلم) should ask forgiveness for them when they came to him, submitted obediently to him and acknowledged their wrong-doing. So, if they were to do these two things, they would find that Allaah would accept their repentance and forgive them. He would accept their repentance, thus wiping away the effect of their sins and protecting them from their evils. In addition to this, He would grant them His Mercy, His favourable and fine treatment.

So, what share of this Aayah is there for a person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) ? Does the use of the Aayah support those people who claim that the person should go to his (صلى الله عليه و سلم) grave; ask for forgiveness there, and for his intercession?

The reply is that, as for the share of the person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) with regard to this Aayah, he should ask for Allaah’s forgiveness, with sincere repentance and this applies in every time and place. It is not a condition for the correctness of his repentance that he should go to his (صلى الله عليه و سلم) grave, and ask for forgiveness there. (By consensus- Ijmaa”).

As for going to his grave and seeking forgiveness there and seeking his intercession, using this Aayah as an evidence, then the Aayah does not indicate this in any sense at all. It only refers to going to him (صلى الله عليه و سلم) ; not going to his grave; nor does it state that he will seek forgiveness for them if they seek intercession from him after his death.

This is thus shown to be a false and futile argument which is further clarified by the fact that the Companions, those who of all people knew best about the Book of Allaah and the Sunnah of His Prophet (صلى الله عليه و سلم) , did not understand the Aayah in this way. So it is known that this is an innovation. That which is most frequently used as evidence by those who permit it, is the narration of al-`Utabee from an unknown Bedouin, even though we do not know any chain of narration for it. If this disconnected report, or it’s like, were a hadeeth or a report from a Companion, then it would not be permissible to use it as a proof, and its ruling would not be binding upon us because of its lack of authenticity. How then can it be permissible to use as proof for this a story that is not authentic, concerning a Bedouin who is unknown!? [1]

Shaikh ‘Abdur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said:

“Allaah said:

Meaning: If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم)

i.e. acknowledging their sins, and fully confessing them.

“…and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them”

i.e. He would have turned to them, forgiven their wrongdoing, and been Merciful to them; by accepting their repentance, guiding them to it and granting it to them, and rewarding them for it. This coming to the Messenger (صلى الله عليه و سلم) was something specific to his lifetime.

This is what the context indicates, because seeking forgiveness from the Messenger cannot occur except in his lifetime. As for after his death, then nothing can be sought from him; rather that would be shirk.” [2]

***

Footnotes:

[1] Tayseerul-‘Azeezil Hameed Sharh Kitaabit-Tawheed of Shaikh Sulaymaan ibn `Abdillaah ibn Muhammad bin `Abdul-Wahhaab (pp. 561-562)

[2] Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan of Shaikh “Abdur-Rahmaan ibn Naasir asSa”dee.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank –rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Related Links:

How can you be a martyr if you are in the Hell-fire! – Shaykh Saalih Al-Fawzaan

by AbdurRahman.orgJuly 23, 2015September 11, 2017

http://mtws.posthaven.com/how-can-you…
Translated by Rasheed ibn Estes Barbee حقظه الله

Video Courtesy: Bilal Nahim

Hajj – Al-Mulakhas al-Fiqhi – Shaykh Saalih al-Fawzaan | Abu Muhammad al-Maghribee [Audio|En]

by AbdurRahman.orgJuly 22, 2015August 26, 2015

These are the lectures based on the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Shaykh Salih al-Fawzan.

You may download a copy of the original Arabic text here: الملخص الفقهي

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us. If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

The following are the chapters covered from the Book

Chapter 01 The Obligation off Hajj (Pilgrimage)
Chapter 02 Women’s Hajj & Performing it on someones’s behalf
Chapter 03 Virtues off Hajj and It’s preparations
Chapter 04 Miqats of Hajj
Chapter 05 How to Assume Ihraam
Chapter 06 Acts Prohibited during Ihraam
Chapter 07 Rites of Tarwiyah and ‘Arafah Days
Chapter 08 Acts on Muzdalifah and Mina
Chapter 09 Days of Tashreeq and Farewell Tawaaf
Chapter 10 Sacrificial Animals (Hady and Udhiyah)

Audio Files

Regarding the Haj
Al-Mulakhas al-Fiqhi – Hajj – Part 01 – 20140804
Al-Mulakhas al-Fiqhi – Hajj – Part 02 – 20140818
Al-Mulakhas al-Fiqhi – Hajj – Part 03 – 20140825
Al-Mulakhas al-Fiqhi – Hajj – Part 04 – 20140901

Regarding the ihraam for Hajj
Al-Mulakhas al-Fiqhi – Hajj – Part 05 – 20140908
Al-Mulakhas al-Fiqhi – Hajj – Part 06 – 20140915

The Things the Muhrim Should Not Do
Al-Mulakhas al-Fiqhi – Hajj – Part 07 – 20140922

Yawn al-Arafah
Al-Mulakhas al-Fiqhi – Hajj – Part 08 – 20141006

From the 10th day of Dhul-Hijjah
Al-Mulakhas al-Fiqhi – Hajj – Part 09 – 20141110

Days of Tashriq and Farewell Tawaf
Al-Mulakhas al-Fiqhi – Hajj – Part 10 – 20141117
Al-Mulakhas al-Fiqhi – Hajj – Part 11 – 20141124

Sacrificial Animals
Al-Mulakhas al-Fiqhi – Hajj – Part 12 – 20141201

Posted from : http://followthesalaf.com/?tag=Al-Mulakhas+Al-Fiqhi

The following short benefits were extracted from these Hajj Series

I am still Young, I will do Hajj & Umrah Later in my Old Age (From Class #1)

Related Books & Lectures on the Rites of Hajj

Guide to Hajj ,Umraa and Ziyaarah – Shaikh Abdul-Aziz ibn Abdullah ibn Baz
Rites of Hajj and Umrah – by Shaik Nasiruddin Albanee
How To Perform The Rituals Of Hajj And Umrah – Shaykh Ibn Uthaymeen
The Fiqh of Hajj – Shaik Nasiruddin Albanee (rahimahullaah)
Brief illustration of Hajj and Umrah [Fiqh al-Ebaadaat Sh. Uthaymeen] – Abu Muhammad al-Maghribee [Audio|En]
Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]
Lesson on Hajj [Based on the book by Shaykh al-Albanee] – Abu Talhah Dawud Burbank [Mp3|En]
Hajj – Points of Benefit and Rulings – Dr Saleh as Saleh [Audio|En] (45 Mp3)
Hajj from the beginning until the end – Shaykh Arafat al-Muhammadi | Abdillillah al-Lahami [Audio|Ar-En]
The Book of Hajj (Umdatul Ahkaam) – by Shaykh Ubayd al-Jaabiree [Audio|Ar-En] (7 Mp3 Lectures)
An Explanation on Hajj – Shaykh Ubayd al-Jabri – Abdillillah al-Lahami [Audio|Ar-En] (4 Mp3)

Hajj index Page

http://salaf-us-saalih.com/hajj

Not Wanting Fame – Compiled & translated By Abbas Abu Yahya

by AbdurRahman.orgJuly 22, 2015November 26, 2018

Allaah Ta’ala said:

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاَّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

<< Those who avoid great sins and Al-Fawâhish (illegal intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers’ wombs. So ascribe not purity to yourselves. He knows best him who fears Allaah and keep his duty to Him [i.e. those who are Al-Muttaqûn (pious)].>>

[Najm: 32]

Allaah Ta’ala said:

لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

<< Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not that they are rescued from the torment, and for them is a painful torment.>>

[Aala Imraan: 188]

Allaah Ta’ala said:

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُون فَتِيلاً

<< Have you not seen those who claim sanctity for themselves. Nay – but Allaah sanctifies whom He pleases, and they will not be dealt with unjustly even equal to the extent of a Fatilâ (A scalish thread in the long slit of a date stone). >>

[Nisa’:49]

1 – From Ubaad bin Tameem from his uncle from the Prophet :

” يا نعايا العرب ! يا نعايا العرب ! ثلاثا , إن أخوف ما أخاف عليكم الرياء و الشهوة الخفية “

‘O Arabs beware, O Arabs beware, (he said it thrice) indeed what I fear for you the most is ar-Riyaa (showing off) and hidden desires.’

[Collected by Tabaraani in ‘Mu’ajam al-Kabeer’, Ibn Adee in ‘al-Kaamil’ & declared Hasan by Albaani in Silsilah Saheehah 2/34/508]

Ibn Atheer said:

‘Verily the hidden desire is to love that the people see your actions.’

[an-Nihaaya 2/516]

2 – It has been mentioned about Umar

أنّه عاتب أبيّا عندما رأى الناس يمشون خلفه ، فنهره و زجره قائلا : ” كُفَّ عن هذا ، فإنها فتنة للمتبوع مذلة للتابع

That he rebuked a person when he saw that the people were all walking behind him, he said: ‘Stop this, it is a Fitnah for the one who is being followed, and a humiliation for those who follow him.’

[Collected in ‘al-Itissam’ by Shaatibi]

3 – Shu’bah said that Ayoob as-Sakhtiyaani said:

ذُكرتُ و لا أحب أن أذكر

‘I am mentioned, and I do not like to be mentioned.’

[Seera Aa’laam 6/22]

4 – Bishr ibn al-Harith said:

ما اتقى الله من أحب الشهرة

‘Whoever loves fame does not fear Allaah.’

[Seera Aa’laam 11/216]

5 – Shu’bah said:

ربما ذهبت مع أيوب لحاجة فلا يدعني أمشي معه ، و يخرج من ههنا و ههنا ، لكيلا يفطن له

‘Sometimes I would go out with Ayoob for a need, but he would not allow me to walk with him, and he would walk out this way and that way, so that he would not be trialed.’

[Seera Aa’laam 6/22]

6 – Imam Ahmad said to his student, when he came to know the praise of the people for him:

يا أبا بكر ؛ إذا عرف الرجل نفسه فما ينفعه كلام الناس

‘O Abu Bakr, if a person knows himself, then what the people say about him does not benefit him.’

[Seera Aa’laam 11/211]

7 – The people praised Abu Bakr as-Siddique so he said:

اللَّهمّ اجْعَلْنِي خَيْرًا مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لا يَعْلَمُونَ، وَلا تُؤَاخِذْنِي بِمَا يَقُولُونَ .

‘O Allaah You know me better than I know myself, and I know myself better than the people know me. O Allaah make me better than what they reckon of me, and do not take me to task with what they say about me, and forgive me with Your mercy for what they do not know.’

[Collected in ‘Kitaab as-Zuhd’ by Ibn Mubarak p.14, ‘Shua’b al-Eemaan’ by Bayhaqi 4/228 & Saheeh al-Adab al-Mufrad no. 585 & Albaani authenticated the Isnaad]

10 – Ibn Hazm said:

‘Whoever is trialed with being amazed of his own self, then he should think about his faults, if he is amazed by his virtues, then he should check his disgraceful and vile manners, if his faults are hidden from him generally, so much so that he thinks he has no faults, then let him know that his problem is until eternity, and he is the foremost of the people in his deficiencies and the greatest of them in faults, and the weakest of them in determining his faults.

The first of that is: he is a weak minded ignoramus, and there is no fault more severe than these two. Because the intelligent one is he who can determine faults by himself, and he overcomes them and he tries to correct them.

A stupid person is ignorant about his own faults: either due to having little knowledge, and his lack of understanding and determining, and his weak thought, or because he regards his faults as noble characteristics.’

[Collected in ‘Akhlaaq wa Seer’ p.66]

11 – A man said to Maymoon bin Mahraan:

‘O Abu Ayoob, the people will continue to have goodness as long as Allaah keeps you with them.’

Maymoon said:

‘Go about your business, the people will continue to have goodness as long as they fear their Lord.’

[Seera Aalaam 5/75]

Other Beneficial Links:

Story of a Man Rising From the Dead – Hadith as-Saheehah

by AbdurRahman.orgJuly 20, 2015

* as-Saheehah (no.2926) of Shaikh al-Albaanee-rahimahullaah:

…From Jaabir ibn `Abdillaah who said: “Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Narrate from the Banoo Israa·eel. and there is no harm, because amazing things happened amongst them.>>

Then he began narrating, and said:

<< A group from the Banoo Israa.eel went out until they came to one of their grave- yards, and they said: “If only we were to pray two rak`ahs, and make supplication to Allaah- the Mighty and Majestic -that He should bring out for us a man from those who have died, so that we could ask him about death.” He said: So they did so.

So, whilst they were in that condition, a man put his head out from a grave from those graves. He was a brownish person, with the mark of prostration between his eyes.

He said “O people what do you want with me? I died a hundred years ago, and the heat of death has not subsided from me until just now. So supplicate to Allaah- the Mighty and Majesticfor me so that He should return me to being just as I was”.>>

“Reported by Ahmad in “az-Zuhd”(16-17), Ibn Abee Shaybah in “alMusannaf”(9/62)-without the story, and likewise by al-Bazzaar in his “Musnad”(1/108/192: “Kashful-Astaar”): from ar-Rabee` ibn Sa`d al-Ju`fee :he heard it from `Abdur-Rahmaan ibn Saabit: from Jaabir ibn `Abdillaah who said: Allaah’s Messenger (صلى الله عليه و سلم) said: …, and he mentioned it.

I say: The narrators in this chain are reliable, however there is a disagreement about whether Ibn Saabit heard from Jaabir. So Ibn Ma`een was asked: “Did `Abdur-Rahmaan ibn Saabit hear from Jaabir?” So he said: “No.” However Ibn Abee Haatim confirmed his having heard from him, so he said in “al-Jarh watTa`deel” (2/2/240): “He narrated from `Umar, but this is mursal; and from Jaabir, and it is connected.” And this is contrary to what he quoted in “alMaraaseel” (p.84), and this is more correct, because of what follows.

And the hadeeth was reported by `Abd Ibn Humayd in “al-Muntakhab minalMusnad” (q.152/1), with its full wording, and likewise by Wakee` in “azZuhd”(1/280/56), and by Ibn Abee Daawood in “al-Ba`th”(30/5), and in it Ibn Saabit clearly states that he had it narrated to him directly.

So the hadeeth is “Saheeh”, and the chain is fully connected, and all praise is for Allaah…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Check other Inspirational Stories at the Link below:
https://salaf-us-saalih.com/category/islam/inspirational-stories

Family Matters : Importance Of Families – Abu Muhammad al Maghribee [Audio|En]

by AbdurRahman.orgJuly 18, 2015July 17, 2015

Part 01: Listen / Download Mp3 Here (Time 56:09)

Part 02: Listen / Download Mp3 Here (Time 55:34)

Part 03: Listen / Download Mp3 Here (Time 01:03:47)

Posted from: http://followthesalaf.com/?tag=Family+Matters

Knowing if your deeds have been accepted – Shaykh Saalih al- Fawzan

by AbdurRahman.orgJuly 18, 2015

Knowing If Your Deeds Have Been Accepted – Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله
https://owaisalhashimi.info/al-fawzan…
Translated by Owais Al-Hashimi حفظه الله

Video Courtesy: Bilal Nahim

Family Matters : Educating Our Children – Abu Muhammd al Maghribee [Audio|En]

by AbdurRahman.orgJuly 17, 2015July 17, 2015

“Educating our Children” is taken from one of the works of our noble Sheikh Abdur-Razzaq al-Badr hafidhahullaah.

Family Matters – Educating Our Children – 01 – 20130420
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-01-20130420-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 02 – 20130427
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-02-20130427-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 03 – 20130504
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-03-20130504-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 04 – 20130511
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-04-20130511-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 05 – 20130518
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-05-20130518-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com/?tag=Family+Matters

Visit “Children” index Page : http://salaf-us-saalih.com/children

Al-Mulakhas fee Sharh Kitaabit-Tawheed – Shaykh Saalih Fawzaan | Abu Muhammad al Maghribee [Audio|En]

by AbdurRahman.orgJuly 17, 2015

This is the weekly Saturday morning class on the book Al-Mulakhas fee Sharh Kitaabit-Tawheed (Concise Commentary on the Book of Tawhid) by Shaykh Saalih al-Fawzaan.

You may download the original text in Arabic here: الملخص في شرح كتاب التوحيد

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.

If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

These are ongoing classes, the book not finished yet, further parts will be added, inshaa Allaah, when they are available at the below link

http://followthesalaf.com/home/?tag=Kitabut-Tawheed

About the English Book:

Author: Dr. Salih al Fawzan
Publisher: Al Maiman Publishing House (2009)
Pages: 493 Binding: Hardcover

Description from the publisher:

This book gives a clear explanation of the Muslim sound Creed which is the core of the religion of Islam, as the belief in Tawhid (monotheism) is the purpose for which Allah created both mankind and jinn, and thus, those whose belief in Tawhid is corrupt, are not considered Muslims. It is a commentary on the Book of Tawhid written by Sheikh Muhammad Ibn Abdul Wahhab.

In this book, Dr. Salih al Fawzan has projected light on doctrinal issues of utmost importance in a genuine and reader-friendly style. This translated version of the book fulfills a long-standing need on the part of English-speaking Muslims for a brief, introductory book in Tawhid. It is a valuable book for novice readers, be they Muslims or non-Muslims, who do not have thorough knowledge of the sound creed, The chapters of this book focus on major issues in Tawhid such as the definition of Tawhid, virtue of Tawhid, warning against acts of shirk (polytheism), the Prophet’s Maintenance of monotheism, and other topics.

Fasting Shawwal When One has days to Make up from Ramadhaan – Shaykh Muqbil

by AbdurRahman.orgJuly 16, 2015June 29, 2017

http://mtws.posthaven.com/fasting-sha…
Translated by Raha ibn Donald Batts حفظه الله

Video Courtesy: Bilal Nahim

If the Eid Coincides With the Day of Al-Jumu ah – Shaykh Ibn Uthaymeen

by AbdurRahman.orgJuly 16, 2015

Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy: Bilal Nahim

Question:

May Allah grant you good. The questioner from Yemen, Hasan Saalih asks, ‘Regarding the day of ‘Eid, Eid al Fitr or ‘Eid al Adha, if it coincides with the day of al Jumu’ah, what are the legislative rulings concerning this?

Shaykh Muhammad bin Saalih Al-‘Uthaymeen:

If the ‘Eid coincides with al-Jumu’ah, whether it be ‘Eid al Fitr or Eid al Adha, then it is obligatory that the ‘Eid prayer is prayed and that Jumu’ah is prayed. Then it is said to whoever prayed ‘Eid prayer and was not the imam, if he wishes he may pray Jumu’ah or if he wishes he may pray Dhuhr in his home instead. This is the summary of the issue.

Acquiring the disbelievers nationality – Shaykh Muhammad Ali Ferkous

by AbdurRahman.orgJuly 15, 2015July 15, 2015

Fatwa no: 29

Category: Fatwas about Aqîda (Creed) and Tauhîd (monotheism)

The Question:

I am an Algerian young man; religiously upright (If Allah سبحانه wills). I have lived in Canada for a long time and I try to leave it as soon as possible. But I do not have a residence to settle down in my country.

So, is it permissible to get the Canadian passport (with some conditions I will mention later on) since it enables me to leave this country and enter the Gulf States and try to settle there?

And here are the conditions:

First: Indeed getting the Canadian passport will not invalidate my Algerian nationality but it will be the original one, this is confirmed by their laws and the Algerian country accepts plurality of nationalities.

Second: I am able to renounce this passport whenever I want, without having problems. This is also confirmed by their laws.

Third: I can avoid the oath of respecting the Queen, her children and the King as long as I sit in the back of the room without uttering a word.

May you be helpful for us (by your answer) and May Allah bless you.

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till The Day of Resurrection.

It is not allowed to acquire the disbelievers’ nationality even with keeping the original one, because of the negative aspects which affect the Muslim’s religion and creed.

It is enough to know what results from implicit contentment in applying the disbelievers’ customs and laws of that country, besides referring to them as judges and showing pride in being a Canadian citizen and all that engenders; in terms of allegiance and friendship toward them and imitating them in their words and deeds.

This contradicts the completeness of faith or nullifies it, according to the situation. Allah تعالى said:

﴿لاَ تَجِدُ قوْمًا يُؤْمِنُوْنَ بِاللهِ وَاليَوْمِ الآخِرِ يُوَادُّونَ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانُوا آباءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ…﴾[المجادلة: 22].

Translation of the meaning of the verse:

﴾You (O Mohammad صلَّى الله عليه وسلَّم) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Mohammad صلَّى الله عليه وسلَّم), even though they were their fathers or their sons or their kindred (people)…﴿ [Al-Mujâdilah (The Woman Who Disputes): 22].

So, the Muslim is called to complete his religion and increase his faith in calling to Allah تعالى and showing Islam.

And among the conditions of traveling to the country of disbelief is to manifest the religion and reveal its rites in a complete way without any opposition to any of them; with the capacity of being loyal to the Muslims and disavowal to the disbelievers.

And those who are not able to do so are obliged to go back to the place they came from and try hard to look for a job and get satisfied with littleness and ask Allah for success. He is the Best Helper and the Best Provider.

The perfect knowledge belongs to Allah. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Shaykh Muhammad Ali Ferkous
Algiers. Muharram 24, 1424H
March 27^th, 2003

Posted from: http://ferkous.com/home/?q=en/fatwa-en-29

Check Others: http://salaf-us-saalih.com/hijrah/

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

Ibnul-Qayyim (rahimahullaah) said:

Shaikh ‘Abdur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said:

**Ibnul-Qayyim (rahimahullaah)** said: