[Mp3] Messengers and Taaghoots
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Audio Source: From the series : The Three Fundamental Principles – Dr. Saleh as Saleh
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Messengers and Taaghoots – Dr. Saleh as Saleh [Audio|En]
Month: July 2016
Why the deceased person is punished (in the grave) due to the crying of his family for him? – Shaykh al Albaani
[3] Question:
There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth: “Indeed the deceased person will be punished (in the grave) due to the crying of his family for him.”[10] They use the statement of ‘Aa’ishah in which she used Allaah’s saying to refute this hadeeth:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18]
How do we respond to those who say this?
[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.
As for the response to this hadeeth – and I am referring here particularly to those who adhere to the hadeeth of ‘Aa’ishah, then it is as follows:
First: From a hadeeth standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:
1. It has been reported through an authentic chain of narration from Ibn ‘Umar radhi Allaahu anhu.
2. Ibn ‘Umar radhi Allaahu anhu is not alone in reporting it, rather he was followed in that by ‘Umar bin Al- Khattaab radhi Allaahu anhu. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah radhi Allaahu anhu. This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.
And if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration so they cannot be rejected just based on the claim that they “contradict” the noble Qur’aan.
Second: From a tafseer standpoint: This is since the scholars have explained this hadeeth in two ways:
1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.
The usage of the word “the” when referring to the “deceased person” is not allencompassing and inclusive. Meaning: The hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.
As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done ,particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.
This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement:
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]
A contradiction only becomes apparent if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we comprehend the meaning of the hadeeth according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”
2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him. This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it is correct, it would eradicate the root of the misconception.
However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:
The First Fact: The report from Al-Mugheerah bin Shu’abah radhi Allaahu anhu that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allaah forgives him. This is clearly stated in Allaah’s saying:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء
“Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]
In the narration of Al-Mugheerah radhi Allaahu anhu it states: “Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.
The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for some only whom Allaah enables to hear some things that will cause them pain.
So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik radhi Allaahu anhu in which he narrated that the Messenger of Allaah صلى الله عليه وسلم said:
“Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.” [11]
This authentic hadeeth affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away).
Therefore, the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.
This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taimiyyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave – meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.
Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion. However I will mention one hadeeth by which I will close the answer to this question. And it is the statement of the Prophet صلى الله عليه وسلم in which he said:
“Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [12]
What is meant by “roam” is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet صلى الله عليه وسلم. So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet صلى الله عليه وسلم due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allaah صلى الله عليه وسلم. And furthermore, if the Prophet صلى الله عليه وسلم were able to hear anything after his death, he would hear the Salaat (praises) of his ummah) on him.
So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet صلى الله عليه وسلم – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger صلى الله عليه وسلم, he would not hear them as is clearly stated in the Qur’aan:
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ
“And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]
And in His saying:
إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءآُمْ
“If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]
So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.
Footnotes:
[9] Mishkaat-ul-Masaabeeh (1/66/186)
[10] Saheeh al-Jaami’-us-Sagheer (1970)
[11] Saheeh al-Jaami’-us-Sagheer (1675)
[12] Saheeh al-Jaami’-us-Sagheer (2174)
Source: Posted by AbdurRahman.Org from the Book PDF: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee. [ Download complete PDF book]
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The Meaning of Allaah being the “Best of Plotters” – Shaykh al Albaani
From the Book: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee.
[ Download complete PDF book]
[5] Question: Allaah informs us about Himself saying:
وَمَكَرُواْ وَمَكَرَ اللّهُ وَاللّهُ خَيْرُ الْمَاآِرِينَ
“And they plotted and Allaah too plotted. And Allaah is the best of plotters.”
[Surah Aali ‘Imraan: 54]
Perhaps the minds of some people may limit the understanding of this ayah to just its apparent meaning. And maybe we are not in need of explaining it. But how is it that Allaah is the best of plotters?
[5] Answer:
This question is easy by the Grace of Allaah. This is since we are able to understand that plotting is not always necessarily characterized with being evil nor is it always necessarily characterized with being good. So perhaps a disbeliever may plot against a Muslim however this Muslim is bright and clever and not heedless and stupid. So he is aware of the plots of his disbelieving opponent and thus deals with him in retaliation to his plot. This is such that the end result is that this Muslim through his good plotting compels the disbeliever’s evil plot to backfire on his own self. So can it be said that when this Muslim plotted against the disbeliever, he engaged in an illegal affair? No one says this.
It is easy to comprehend this fact from the statement of the Prophet صلى الله عليه وسلم: “War is deception.” [14] What can be said about deception is exactly the same that can be said about plotting. A Muslim deceiving his Muslim brother is forbidden. However, if a Muslim deceives a disbeliever who is an enemy to Allaah and an enemy to His Messenger, this is not forbidden. On the contrary, it is obligatory. The same goes for a Muslim plotting against a disbeliever who intends to plot against him, such that this Muslim reverses the plot of this disbeliever. This is a good form of plotting. This is a human being and that is a human being. But what do we say with respect to the Lord of all that exists, the All-Able, the All-Knowing, the All-Wise?
He invalidates the plots of all the plotters. This is why Allaah says: “And Allaah is the best of plotters.” So when Allaah describes Himself with this description, our attention shuld be directed to the fact that plotting – even on the part of humans – is not always negative. This is since Allaah says: “The best of plotters.” So there is plotting that is good and plotting that is bad. So whoever plots for a good reason should not be condemned. And Allaah, Mighty and Majestic, is as He says, the “best of plotters.”
In brief, I say: Whatever suppositions may come to your mind, Allaah is contrary to that. So if a person imagines something that is not befitting to Allaah, then he should know right away that he is wrong. Hence this ayah contains praise for Allaah, so there is nothing in it that is impermissible to ascribe to Allaah.
Footnotes:
[14] Saheeh Al-Bukhaaree (3030) and Saheeh Muslim (1740)
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Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani
Knowledge of Arabic is not sufficient for understanding the Qur’aan:
From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.
So based on this, it is obvious that whenever a person is knowledgeable of the Sunnah, he will be more likely to understand the Qur’aan and extract rulings from it, than someone who is ignorant about it. So how about the one who doesn’t rely on it or reference it at all? This is why from the principles that have been agreed upon by the people of knowledge is: to interpret the Qur’aan with the Qur’aan and the Sunnah,1 and then the sayings of the Companions, etc.
From this, we become aware of the misguidance of the scholars of rhetoric, past and present, and their opposition to the Salaf, in their Creed, not to mention their rulings. And it is their remoteness from the Sunnah and their knowledge of it, and their making their intellects and desires as judges for themselves with regard to the verses concerning Allaah’s Attributes. What is better than what has been stated in Sharh Al- ‘Aqeedah At-Tahaawiyyah [of Ibn Abil-‘Izz Al-Hanafee] (pg. 212, 4th Edition):
“How can someone who didn’t learn from the Book and the Sunnah, but rather just learned it from the views of so and so, speak about the fundaments of the Religion! And if he claims that he is taking it from the Book of Allaah, then he is not taking the interpretation of the Book of Allaah from the ahaadeeth of the Messenger. He doesn’t look into it (i.e. the Sunnah), nor does he look at what the Companions or those who succeeded them in goodness said, which has been conveyed to us by way of reliable narrators chosen by the critics (i.e. hadeeth scholars). For indeed, they did not convey the arrangement of the Qur’aan only, but rather they conveyed the arrangement as well as the meanings. They would not learn the Qur’aan like the children do (today), rather they would learn it along with its meanings. And whoever does not follow their path, then he is speaking based on his opinion. And whoever speaks from his opinion, and from what he thinks Allaah’s Religion is, not getting that from the Book, he is in fact sinning (!), even if he may be correct. Whereas whoever takes from the Book and the Sunnah, he is rewarded even if he errs. However, if he is correct, his reward is multiplied.”
Then he said (pg. 217):
“So it is an obligation to completely submit to the Messenger صلى الله عليه وسلم, follow his orders, and meet his reports with acceptance and firm belief, without contradicting that by false notions that we consider “reasonable” or that constitute a misconception and doubt. Or that we put before it the views of men and the rubbish held in their minds. So we must single the Prophet صلى الله عليه وسلم out with regard to making him the judge, submitting to him, obeying him and complying with him, just as we single out the One who sent him in worship, humility, submissiveness, repentance and reliance (to Him).”
In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.
This is as the Prophet صلى الله عليه وسلم clearly stated:
“I have left two things for you, which you will never go astray so long as you adhere to them: The Book of Allaah and my Sunnah. These two will never separate from one another until they return to the Fountain.”
[Reported by Maalik and Al-Haakim with a sound chain of narration]
Footnotes:
[1] We do not say as is the custom amongst many of the people of knowledge: “We interpret the Qur’aan by the Qur’aan if there is no trace of it in the Sunnah, then we interpret it by the Sunnah.” This is due to what we will explain later on in the end of this treatise, when speaking about the (weak) hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu.
Posted from al-ibaanah eBook:
The Status of Sunnah in Islam – Shaik Nasiruddin Albanee
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The Authoritative Validity of the Sunnah – Dr. Saleh As Saleh [Audio|En]
[Mp3] The Authoritative Validity of the Sunnah
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Posted from: Sources of Knowledge in Islam – Dr Saleh as Saleh [Audio Series|En]
Related Link: abdurrahman.org/sunnah
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Oppression is of three types – Silsilah Ahadeeth As-Saheehah
The Ahadeeth of Tawheed from the ‘Silsilah Ahadeeth As-Saheehah’ of Shaykh Al-Albaani. Translated by Abbas Abu Yahya. Chapters of Tawheed and the Shahahdatayn – Part 6
21- The Different Types of Oppression and the Type Which Will not be Forgiven
1927- “Oppression is of three types, the oppression which Allaah will not leave, an oppression that will be forgiven, and an oppression that will not be forgiven.
As for the oppression which will not be forgiven, then Shirk will not be forgiven.
As for the oppression which will be forgiven, then that is the oppression which the slave commits between himself and his Lord.
As for the oppression which will not be left, then it is the oppression of the slaves, then Allaah will take the rights some from others.”
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The Condemnation of the People of Knowledge for the Dome Built upon the Grave of the Messenger of Allaah صلى الله عليه و سلم – Shaykh Muqbil
Part 7 : The Condemnation of the People of Knowledge for this Dome
There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.
Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:
‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’
[Agreed upon by Bukharee and Muslim]
What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.
The following are some of those who condemned the building of this dome.
Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :
‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.
The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.
Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’
As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :
‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.
Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.
Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’
He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.
Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.
An-Nuaymi – may Allaah have mercy on him – commented by saying:
‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.
When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.
Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. – sallAllaahu alayhi wa sallam
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya
Read the full eBook :
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil
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Listening to the Tapes of the Innovators – Shaykh Muqbil bin Haadee al-Waadi’ee
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The prohibition of praying to graves, upon them and in the graveyard – Shaykh Muqbil
Chapter 11 – The prohibition of praying to graves, upon them and in the graveyard
1 – On the authority of Abdullaah bin Umasr on the authority of the Prophet – sallAllaahu alayhi wa sallam – where he said:
‘Pray some of your prayers in your houses, and do not take them as graves.’
Narrated by Bukhaaree (v.2 p.75) & Muslim (v.6 p.68)
2- On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graveyards, verily Shaytaan runs away from the house in which Soorah alBaqarah is recited.’
Narrated by Muslim (v.6 p.568)
What is deduced from these two hadeeth, is that the Prophet – sallAllaahu alayhi wa sallam – ordered that some of the optional prayers should be prayed in homes, and prayer is not kept away from homes, as it is kept away from the graveyards.
3 – On the authority of Abu Murthid al-Ghanawee who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not sit on graves and do not pray towards them.’
Narrated by Muslim (v.7 p.38) Abu Dawood (v.3 p. 210), Tirmidhee (v.2 p. 154) Nisaee (v.2 p.53)
4- On the authority of Abu Sa’eed al-Khudree -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘The whole earth is a place in which to pray except for graveyards and bathing places.’
Narrated by Abu Dawood (v.1 p.184), Tirmidhee (v.2 p.263) Ibn Majah (v.1 p.246) Ahmad (v.3 p.83) by way of Muhammad bin Ishaaq on the authority of ‘Amr bin Yahya bin ‘Imarrah on the authority of his father on the authority of Abu Sa’eed.
Also by way of Hamad bin Salmah on the authority of ‘Amr bin Yahya on the authority of his father. Also as narrated from ath-Thawaree in a Mursalan form.
Also (p.96) by way of AbdulWahid bin Ziyad on the authority of the ‘Amr bin Yahya in a Mosoolun form. It was narrated by Ibn Hibban in his Saheeh, likewise in ‘Muwaarid athaaman’ (p.104) & Hakim (v.1 p.251) and he said it fulfilled the conditions of Bukhaaree & Muslim and ad-Dhahabi agreed with him.
Shaykh ul-Islaam ibn Taymeeyah said in ‘Iqtida as-Siraat al-Mustaqeem’: ‘Narrated by Ahmad and Abu Dawood, Tirmidhee, Ibn Majah and Bazzar and other than them, with good chains of narrations and whoever speaks against this hadeeth has not gathered all its chains.’
5- On the authority of Abu Huraira -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graves, do not make my grave as a place of Eid (i.e. regularly visited), and send your prayers upon me, since your prayers reach me from wherever you are.’
Narrated by Abu Dawood and Ahmad (v.8 p.155) from the ‘Tarteeb of al-Musnad’.
Shaykh ul-Islaam – may Allaah have mercy on him – said in ‘Iqtida as-Siraat ul Mustaqeem’ (p.321): ‘This chain is Hasan.’ then he mentioned what was said regarding one of the narrators, Abdullaah bin Nafa’ asSaaigh, and he mentioned its supporting narrations.
6- On the authority of Abdullaah bin ‘Amr -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – ‘Prohibited praying in a graveyard.’ Narrated by Ibn Hibban as is mentioned in ‘muwaarid athaaman’ (p. 105).
7- On the authority of Anas -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam -‘prohibited praying to graves.’ and in another wording: ‘He prohibited praying between graves.’
Narrated by lbn Hibban as in ‘Muwaarid’ (p.105), and al Haythamee said in ‘Mua’jam al-zawaid’ (v.2 p.27): narrated by Bazaar, and its narrators are the narrators of the saheeh
8- On the authority of ‘Amroo bin Dinaar who was asked about praying between graves – who said, ‘It was mentioned to me that the Prophet – sallAllaahu alayhi wa sallam – said:
‘Banu Israeel took the graves of their Prophets as places of prayer due to that Allaah Ta’ala cursed them.’
Narrated by Abdur Razzaq (v.1 p.407) and it is a mursal hadeeth (not attributed to the Prophet – sallAllaahu alayhi wa sallam.)
9- On the authority of Abu Sa’eed the freed slave al-Mahree who said that the Messenger of Allaah said:
‘Do not take my house as a place of Eid, nor your houses as graves and send your prayers upon me wherever you are, verily your prayers reach me.’
Hadeeth mursal narrated by Sa’eed bin Mansoor, as is mentioned in ‘Iqtida Siraat ul-Mustaqeem’ (p.322)
Therefore, what is exempted from the prohibition of praying in a graveyard is the funeral prayer, due to the ahadeeth which were mentioned about it:
1- On the authority of Ibn Abbas -radiAllaah anhu – that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by a grave where someone was buried just that night and he said; ‘when was this person buried?’
They said; ‘last night.’
He said: ‘Why did you not inform me?’
They said: ‘He was buried in the dark of the night, and we disliked to wake you up.’So the Messenger – sallAllaahu alayhi wa sallam — stood for the funeral prayer and we stood in a row behind him.
Ibn Abbas said: ‘and I was among them, and we prayed over him.’
Narrated by Bukhaaree (v.3 p.433), Muslim (v.6 p.24 & p.25), and Ahmad (v.7 p.226) with the tarteeb of Sa’aatee.
2- On the authority of Abu Huraira -radiAllaah anhu – that –
A black man or woman used to live in the masjid, and he died. The Prophet – sallAllaahu alayhi wa sallam -did not know about his death.
So that day the Messenger – sallAllaahu alayhi wa sallam -mentioned him and said: ‘What happened to that person?’
They said: ‘He died O Messenger of Allaah.’
He said: Why did you not inform me?
They said: Surely he was such and such, such is his story, and they belittled his matter.The Messenger – sallAllaahu alayhi wa sallam – said: Show me where his grave is.’ He came to his grave and prayed over him.
Narrated by Bukhaaree (v.3 p.448) and Muslim (v.6 p.25, 26), Ahmad (v.7 p.223, 224) from the tarteeb of Musnad
3- On the authority of Anas bin Malik -radiAllaah anhu –
A black man used to clean the masjid and he died, he was buried during the night, and when the Prophet – sallAllaahu alayhi wa sallam – came, he was informed about him. He said: ‘Go to his grave.’
So they went to his grave and he said: ‘Certainly these graves are full of darkness for the inhabitants, and indeed Allaah Azza wa Jaal illuminates them by my prayer over them.’
When he came to the grave and prayed over it, a man from the Ansaar said: ‘O Messenger of Allaah! Indeed my brother died and he was not prayed over.’
He asked: ‘Where is his grave?’
So he told him, and the Messenger of Allaah went with the Ansaar.
Narrated by Ahmad (v.7 p.225), Sa’atee mentions in his Takhreej: narrated by al-Bayhaaqi, ibn Mundah and Abu Dawood at-Tayalisee and al-Haythamee mentioned with his wording and said: a part of it is in asSaheeh, it is narrated by Ahmad and its narrators are the narrators of As-Saheeh.
4- Also on the authority of Anas that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed for the woman at her grave, who had been already buried.
Narrated by Ahmad (v.7) from tarteeb of al-Musnad, as-Sa’atee mentions: narrated by al-Bazzar and alBayhaqi and narrated by Muslim also by way of Shobah with a chain of the hadeeth from that chapter; concise, with the wording that the Prophet – sallAllaahu alayhi wa sallam -prayed at a grave.
What is apparent is that the grave is of the woman who used to live in the masjid. This is what is generally understood although another meaning is possible. Allaah Subhana wa Ta’ala knows best.
5 – On the authority of Yazeed bin Thaabit -radiAllaah anhu – who said:
We went out with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when we reached al-Baqee (the graveyard). He came across a new grave. He questioned us about it, so it was said it was such and such woman, and he knew her.
He said: ‘Why didn’t you inform me about her.’
They said: ‘O Messenger of Allaah you were sleeping and fasting, we disliked to wake you up.’
He said: ‘Don’t do that. There is none amongst you who dies and I am here amongst you, except that you should inform me about that person. Verily my prayer over him is mercy for him.
Yazeed said; then he came to the grave and we made rows behind him, he prayed the funeral prayer over it with four Takbirs.
Narrated by Ahmad (v.7 p.225) from the Tarteeb of al-Musnad. Sa’atee mentions: it was narrated by anNisa’ee, al-Bayhaqee and its Sanad is good.
Imaam a-Bayhaqee – may Allaah have mercy on him – said: (v.4 p.48): We were informed by Abu Abdullaah al-Hafidh and Abu Sa’eed bin Abee ‘Amr who both said: Abul-Abbas Muhammad bin Yaqoob narrated to us that ar-Rabia’bin Sulaiman narrated to us that Bashr bin Bakr narrated to us that al-Awaz’aee narrated to me that Ibn Shihab informed me on the authority of Abee Umamah bin Sahl ibn Haneef al-Ansaari that some of the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed him that –
the Messenger of Allaah used to visit the poor, sick Muslims and those who were weak. He would follow their funerals, and no one used to pray over them except the Messenger. There was a poor woman from the people of al-Awaali (a place in Madinah) whose sickness lasted a long time. The Messenger of Allaah – sallAllaahu alayhi wa sallam -used to ask her neighbours about her, from those who used to visit her. He would order them that they should not bury her if anything happened to her, so that he could pray over her.
The woman died that night. So, they carried her and brought her with the funeral bier – or he mentioned the place of the funeral prayer – in the masjid of the Messenger of Allaah – sallAllaahu alayhi wa sallam -so that the Messenger of Allaah could pray over her as he had ordered them. However, they found that he had gone to sleep after the Isha prayer, and they disliked waking him from his sleep. They prayed over her, took her and buried her.
In the morning the Messenger of Allaah – sallAllaahu alayhi wa sallam -asked about her from her neighbours who came to visit him. They informed him about her and that they disliked to wake the Messenger of Allaah – sallAllaahu alayhi wa sallam – for her.
The Messenger of Allaah – sallAllaahu alayhi wa sallam — said to them: ‘Why didn’t you do it? Let’s go.’
So, they went with the Messenger of Allaah – sallAllaahu alayhi wa sallam – until they reached her grave. They arranged themselves in rows behind the Messenger of Allaah – sallAllaahu alayhi wa sallam – as they would arrange themselves in rows for the funeral prayer. The Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed over her, and said four takbeers just like he would say the takbeer for the funeral prayer.
This hadeeth is authentic.
Now, our noble Shaykh AbdulGhaffar al-Hindi – may Allaah preserve him – mentioned during the debate, that he required me to discuss the saying of Allaah Azza Wa Jal: << Then those who won their point said: “We verily shall build a place of worship over them.” >>
Since it is from the greatest doubts of the Qubooreeyeen (grave worshippers). I responded to his request – may Allaah preserve him – after the debate had ended, and I wrote the following:
The Qubooreeyeen have a doubt, and it is regarding the saying of Allaah Ta’ala << then those who won their point said: “We verily shall build a place of worship over them.” >>
They say: building masajid on graves was permitted in the Sharia’ for those before us, and it is also permissible for us now, as long as there is no abrogation.
The reply to this doubt is from the following angles:
Firstly: this action was the action of the people of the companions of the cave. The companions of the cave said, describing this nation: <<These, our people, have taken for worship gods other than Him (Allaah) >> Therefore whoever claims that the people of the companions of the cave accepted Islaam after the people of the cave isolated themselves, then he has certainly relied upon the stories of Banu Israeel.
From the evidences showing that their people remained upon their disbelief is the saying of Allaah Ta’ala: << And thus We made their case known to the people, that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour >>
He who does not know that the promise of Allaah is true and that there is no doubting the final Hour, then he is not a Muslim.
Secondly if we accept, for the sake of argument, that they were Muslims, then where do we find in their Sharia’ that building masajid on graves was permissible for them?
Is it not possible that they arrived at an understanding and were mistaken? Thirdly if we accept for the sake of argument that it has been permitted in the Sharia’ for those before us, then now it has been abrogated with our Sharia’.
The Ahadeeth are Mutaawatir (recurring chains) from the Messenger of Allaah – sallAllaahu alayhi wa sallam -which prohibit the taking of the graves as places of worship. The curse of the Prophet – sallAllaahu alayhi wa sallam -is upon the one who does this, as is mentioned in Bukharee and Muslim from the hadeeth of ‘Aeysha -radiAllaah anha.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Posted from: The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil – Translated by Abbas Abu Yahya
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Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil
QUESTIONS AND ANSWERS:
Question:
Some of the Takfeeris make takfeer of themselves (i.e. declare themselves disbelievers). One of the brothers who was in Afghanistan informed me that he sat next to one of them one time while this Takfeeri was busy making takfeer (of people). Then all of a sudden that Takfeeri called him, so he said: What do you want?” So he (the Takfeeri) said: “I have committed kufr (disbelief)!”
Answer: Yes, they make takfeer on themselves and they make takfeer on one another. I would like for my brothers in Islaam to refer to the book: “Al-Farq bainalFiraq” and the book “Al-Milal wan-Nihal” of ash-Shahrastaanee, as well as “AlFasl” of Ibn Hazm. So perhaps four or five of them may sit in one gathering and they will not get up from that meeting except that one of them has made takfeer of another.
Question:
There can be found a group of these Takfeeris in ‘Aden in the central Mosque. They have entered the masjid recently. How should we deal with them?
Answer: It is obligatory to warn the people about them because if you present them with the opportunity, they will shed blood and make lawful that which is prohibited, as the Prophet صلى الله عليه وسلم informed us they would do.
Question:
The hadeeth of Umm Salamah (radyAllaahu ‘anhaa) reported by Muslim: “There will come upon you leaders of whom you will approve of (the good they do) but reject (the bad). So whoever rejects (their bad deeds), he is absolved from blame. And whoever hates (their bad deeds), he is (also) saved. However, whoever is pleased with them and follows them (i.e. bad deeds), (then he is destroyed).” They (the Sahaabah) said: “Shall we fight against them?” He said: “No, so long as they establish the prayer amongst you.” Isn’t this hadeeth a refutation against them?
Answer: Yes, I have not mentioned several ayaat and ahaadeeth (during this discussion), such as the hadeeth of ‘Ubaadah bin As-Saamit (radhi Allaahu anhu), who reported that the Prophet صلى الله عليه وسلم said:
“Whoever bears witness that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; that ‘Eesaa is the slave and messenger of Allaah, His word, which He placed in Maryam, and a spirit from Him; and that Paradise is true and the Hellfire is true, Allaah will admit him into Paradise, regardless of what actions he has.”
This hadeeth and those similar to it prove that it is not permissible to fight against Muslims.
Question:
The lowest level of Islaam is not persisting upon committing sins. So if you persist upon committing a sin, then you are a disbeliever. How would you reply to this claim?
Answer: If someone persists on committing a sin, there is no proof that indicates that he is a disbeliever, unless he is persisting upon committing disbelief. As for him persisting upon continuously committing a sin, then this person is guilty of committing a major sin. And Allaah praises the righteous people, saying:
وَلَمْ یُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ یَعْلَمُونَ
“And they do not persist in what (wrong) they have done, while they know.”
[Surah Aali ‘Imraan: 135]
So this person is sinning if he persists in his evil. But as for this action taking him to the level of disbelief, then where is the evidence for this??
Question:
Is it permissible for us to make takfeer of the Jamaa’ah at-Takfeer (i.e. declare them to be disbelievers)?
Answer: No, we do not declare them to be disbelievers, for the Prophet صلى الله عليه وسلم said: “Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.” So we do not say that they are disbelievers. ‘Alee bin Abee Taalib said about the Khawaarij: “Flee from kufr (disbelief).”
So we consider them to be innovators and misguided, more astray that the donkey of their people.
Question: Is it permissible to wage war against the Jamaa’at at-Takfeer?
Answer: We should not wage war agsint them unless they inititate it against us and we feel that they will present a danger to Islaam and the Muslims. So in that case, we should do what ‘Alee bin Abee Taalib did. Otherwise, the core foundation with regard to the Muslim is that his blood (i.e. life) is sacred, and it is not permissible to wage war against them, unless they initiate first by fighting against the Muslims or it is feared that they will bring harm to the Muslims.
Question:
The Jamaa’at at-Takfeer use as evidence the argument that the proof was established upon mankind with Allaah’s statement:
وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ
قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ یَوْمَ الْقِيَامَةِ إِنَّا آُنَّا عَنْ هَذَا غَافِلِينَ
“And remember when your Lord brought forth from the Children of Aadam from their loins, their seed and made them testily as to themselves, saying: ‘Am I not your Lord?’ They said: ‘Yes, we testify’ lest you should say on the Day of Resurrection: ‘Verily we were unaware of this.’” [Surah Al-A’raaf: 172]
And they deem Ibn ‘Abbaas’ interpretation (tafseer) of Allaah’s statement:
وَمَن لَّمْ یَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ
“And whoever doesn’t rule by what Allaah has revealed, then they are the disbelievers” [5] in which he said: “It is a (minor) disbelief less than (major) disbelief” to be a weak narration.
Answer: As for using this ayah as evidence, it states that Allaah has taken a covenant from the Children of Aadam, however there is no mention in it that there is not left any excuses for them. the proof for this is Allaah’s statement:
وَمَا آُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
“And We never punish until We have sent a messenger (to forewarn).” [Surah AlIsraa: 15]
Another proof is Allaah’s statement:
وَمَا آَانَ اللّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى یُبَيِّنَ لَهُم مَّا یَتَّقُونَ
“And Allaah will never lead a people astray after He has guided them until He (first) makes clear to them what they should avoid.” [Surah At-Tawbah: 115]
And in the Saheeh, from the narration of Hudhaifah radhi Allaahu anhu, the Prophet صلى الله عليه وسلم informed us that:
“There was a man who when death approached him asked his children: ‘What kind of a father was I to you?’ They replied: ‘The best father.’ So he said: ‘If I order you to do something, would you do it?’ They said: ‘Yes.’ He said: ‘When I die, burn my body and scatter my ashes (throughout the land and sea), for I swear by Allaah, if Allaah is able to get a hold of me, He will surely punish me with a severe torment, the likes of which no other creature in the universe will face.’ So when he died his children did what he asked. So Allaah commanded the land and the sea to gather his remains, until he brought the man forth and Allaah said to him: ‘What caused you to do what you did?’ He replied: ‘My fear of you.’ So Allaah said to him: “I have indeed forgiven you.’” This is proof that this individual was excused due to his ignorance. He doubted Allaah’s Ability. We don’t say that the word qadira here holds the meaning of: to restrain. So its meaning is not: “If Allaah restrains me.” This is since according to the context of the hadeeth, the appropriate meaning is that it refers to Allaah’s Ability.
There is also the hadeeth of Hudhaifah radhi Allaahu anhu, in which he said:
“It is imminent that a time will come upon the people in which one will not know what fasting or prayer is.” So it was said: “What then will remain with them, O Hudhaifah?” He replied: “The testification that there is no deity worthy of worship except Allaah.” It was said: “And what benefit will this testification be for them?” He said: “It will take them out from the Hellfire.”
So there are many proofs in the Qur’aan and the Sunnah that indicate that one is excused due to ignorance. One of these proofs is the hadeeth reported by Abu Hurairah radhi Allaahu anhu and Al-Aswad bin Saree’ in Musnad Ahmad concerning how the people of Fitrah (innate inclination) will be tested:
“On the Day of Judgement, three types of people will present their arguments to Allaah. One of them will say: ‘I was deaf and could not hear.’ Another will say: ‘I was simple-minded and didn’t have any intellect.’ And the third will present his argument. So Allaah will bring forth a strip from the Hellfire and say to them: ‘Enter it.’ So if they enter it, it will be cool and safe on them. And if they do not enter it, He will say to them: ‘Now you have disobeyed Me. And you would have been the most disobedient to My messengers.’”
The Jamaa’at at-Takfeer is a deviant group of people. So we advise our brothers in AlBaydaa and Ibb and other places to beware of them and to regard them as misguided individuals who are far away from the Religion. And they should consider them as a danger to Islaam and the Muslims. So they serve as an instrument for everyone that wishes to attack the Religion.
Likewise, we advise them to repent to Allaah, and to turn back to the people of knowledge. And if they remain upon their misguidance and meet Allaah holding these deviant beliefs, they will regret it, and Allaah is the One who we ask for assistance.
Question:
Who is the one who has the ability to make takfeer (declare someone a disbeliever)?
Answer: The scholars are the ones who are capable of placing rulings upon an individual – i.e. if he is either a Muslim or a disbeliever, unless of course if he is a Christian or a Jew or a Communist. Then in this case it is known to the Muslims that such people are disbelievers. There can be found a group that is called Jamaa’at atTakfeer, which is present in Egypt, Sudan and Yemen. This group declares Muslims to be disbelievers due to sins (they commit). And we have made several refutations against them. They feel restrained and pressed back by Da’wah but not by prison and terrorism. However, by calling to the Book and the Sunnah their misguidance can be exposed. The Prophet صلى الله عليه وسلم said:
“Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.”
So it is not permissible for a Muslim to declare other Muslims to be disbelievers.[6]
Footnotes:
[5] Surah Al-Maaíidah: 44
[6] This last question and answer was taken from the valuable book ìTuhfat-ul-Mujeeb” (pg. 226-227), which is a compilation of questions and answers and miscellaneous treatises from Shaikh Muqbil AlWaadiíee, may Allaah have mercy on him.
Source: Posted from al-ibaanah’s eBook – Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil bin Haadee Al-Waadi’ee
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Belief In the Messengers – Dr. Saleh as Saleh [Audio|En]
Download Links : Part 01 – 02– 03
Audio Source: From the audio series : The Three Fundamental Principles – Dr. Saleh as Saleh [Audio|En]
Visit the Page : Iman & Pillars
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Al-Inaabah : Turning to Allaah with Repentance and Obedience – Dr. Saleh as Saleh [Audio|En]
Audio Source: Short clip extracted from the audio series : The Three Fundamental Principles – Dr. Saleh as Saleh [Audio|En]
The following is excerpted from the Book – The Three Fundamental Principles by Shaykh Muhammad ibn Salih al-Uthaymeen, Translated by Dawud Burbank
And the evidence for turning repentantly (aI-inaabah) is the Saying of Allaah, the Most High:
“So turn, O you people, repentantly and obediently to your Lord. and submit obediently to Him”[78] [Soorah az-Zumar (39):54]
[78] Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for retuge to Him, and it cannot be except for Allaah, the Most High.
Its evidence is the Saying of Allaah, the Most High,
“So turn, O you people, repentantly and obediently to your Lord. and submit obediently to Him“ [Soorah az-Zumar (39):54]
What is meant by the Saying of Allaah, the Most High. “…submit obediently to Him” is: Islaam as preseribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types:
Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High.
”And to Him everyone in the heavens and the earth submit. willingly or unwillingly. and to Him you will all be returned.” [Soorah Aal-‘lmraan (3)283]
Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many: and from them is the Aayah mentioned by the author [Soorah az-Zumar (39):54]
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Refuting Misconceptions About Marriage in Islam – Dr Saleh as Saleh [Audio|En]
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Wife Beating in Islam – A Widespread Misconception – Dr. Saleh As Saleh [Audio|English]
“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.” [Qur’an 4:34 – Muhsin Khan Translation]
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Working And Studying In The Lands Of Disbelief – By Shaykh ‘Abdur Rahmaan al-‘Adanee
Question 7: The ruling on working and studying in the lands of disbelief
“Is residing in the lands of disbelief for work and study from the exceptions to this?”
The Answer:
With regards to working and gathering money, the discussion about the danger of the Muslim staying in the land of disbelief has already preceded, so it is upon the Muslim to strive to save himself, and protect his deen and guard himself against the tribulations, for that, by Allaah, is better than the dunyaa and what is in it.
Also, it is upon the Muslim to strive to remain in the lands of Islaam, even if the income there is small. Rather, it is upon him to rely on Allaah, and think good of Allaah, and ask Allaah to bless that which He provides him, for indeed blessing is from Allaah. How many people, their incomes are limited, however, they are at ease, and in a state of peacefulness, and happiness and blessing, while on the contrary, how many people have gone to the lands of disbelief to gather money and to compete with the people of the dunyaa in their dunyaa, then you find them in a state of loss and need, even if they possess millions, and build buildings, and buy fancy cars. You find them in a state of misery and unhappiness. This is the norm for the one who strives to compete for dunyaa, that he (will) be in a state of grief, and sorrow, and fatigue, and misery and distress.
Ibn Maajah has transmitted the hadeeth of Zaid Ibn Thaabit on the Prophet (Sallallaahu ‘Alayhi Wa Sallam):
“Whoever has the dunyaa be his main concern, Allaah will make his affair fall apart, and He will put poverty before his eyes, and only that which has been written for him from the dunyaa will come to him, and whoever has the next life as his determination, Allaah will put together for him his affair, and He will put wealth in his heart, and the dunyaa will be forced to come to him.”
The hadeeth is saheeh, and we benefit from this hadeeth that Allaah (Subhaanahu Wa Ta’ala) punishes he who strives to obtain dunyaa and gather it even if it costs him his deen. Allaah makes his affair fall apart, and puts Him in disarray and in fear of want and poverty despite the fact that he works morning and evening, and toils night and day. Some of them neglect the rights of his wife and children, rather, he is also negligent in his forms of worship and religious obligations, and at the same time, the only provision from the dunyaa that will come to him is that which Allaah has decreed for him, not what he himself wants.
Allaah (‘Azza Wa Jall) says:
مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا
“Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allaah’s Mercy).” – Al-Israa (17):18
So he will only get from the dunyaa, that which Allaah wants and wills for him, not what that person wants, and decides, and desires and wishes for. So it is upon the slave to strive to obey Allaah and His Messenger, and stay away from the tribulations, and occupy himself with worship, and exert himself wholeheartedly for Allaah, for verily if he does that, then Allaah (Subhaanahu Wa Ta’ala) will bless him in his provision, and He will put satisfaction in his heart, and if not, if he does contrary to that, then let him expect the opposite of that.
Al-Haakim has transmitted with a saheeh chain on Ma’qil Ibn Yasaar on the Prophet (Sallallaahu ‘Alayhi Wa Sallam) that he said,
“Your Lord (Tabarak Wa Ta’ala) says: ‘O son of Adam, devote yourself to worshipping Me, I will fill your heart with wealth (satisfaction), and I will fill your hands with provision. O son of Adam, don’t move away from Me, (if you do so) I will fill your heart with poverty, and I will fill your hands with work.’”
So every Muslim must beware of subjecting his deen to tribulation because of some limited amount of money that he gathers. A group of the people of knowledge has mentioned that remaining in the lands of the disbelievers for the purpose of working is from those things which are forbidden.
As for going to the lands of disbelief to study, it has preceded that from the conditions for the one residing over there is that he is able to perform his deen, and openly perform it, and also that he feel safe for his deen and for himself, and this, in reality, is not being fulfilled with most of the students.
In studying with them there is great danger for the deen and character of the students, while most of the students are negligent when it comes to learning their deen, and they have weakness in differentiating between good and bad, and between that which is beneficial and that which is harmful, and between right and wrong, and between misguidance and guidance and between that which is meager and that which is stout, so over there they are prey for the enemies of Islaam because they are under the supervision of the disbelievers, and under the instruction and education of the disbelievers, so what do we expect after that?
Also, in most cases the student looks up to his teacher and respects him, and his heart leans toward him, and when that happens he copies his ideas and follows him in his character and his behavior, thus he does not return to his country except that he has abandoned his deen. It is rare that the student over there escapes sins, and disobedient acts, and the different types of abominations and sins and disobedience.
This is a very important point that the Muslims must be aware of, and those who want to go over there must beware of. Is it perceivable that there exists education in those lands far free from having acts forbidden by the Islamic legislation like intermingling (of men and women) and other things?
So due to this, it is upon the Muslim to strive to study in the land of Islaam so he can feel safe in the lands of Islaam for his deen and his character. Also, there exists in the lands of Islaam different types of studies which suffices having to go to the lands of the disbelievers, although we point out that the places of education that contain acts forbidden by the Islamic legislation, like intermingling and other things, it is not permissible to enroll in them, whether they are in the land of disbelief or in the land of Islaam.
If someone were to say, “What if the field of study is something that is needed, and it does not exist in the lands of Islaam, is it permissible to go to the lands of disbelief?”
The answer: this is not permissible, going to their lands, even if the type of knowledge is something needed and it does not exist in the lands of the Muslims because in that there is danger for the students as you have heard, and also, if we were to refrain from studying this matter that the Muslims need, is straying from the truth going to occur because of that? Or is the worst that will occur is deprivation and some extra effort, contrary to the Muslims need for knowledge of the Islamic legislation and the beneficial knowledge, for verily if they were to leave that, straying from the truth would befall them as the Prophet (Sallallaahu ‘Alayhi Wa Sallam) has informed of as is mentioned in the two Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Amr:
“Verily, Allaah does not seize the knowledge by snatching it from the breasts of men, rather He seizes the knowledge by the death of the Scholars, then when He doesn’t let a Scholar remain, the people will take ignorant people as their leaders, so they will be asked, and they will give legal verdicts without knowledge, so they will go astray and they will lead others astray.”
Thus if the knowledge of the legislation does not exist, then straying and misguidance occurs in the Muslim societies. As for the knowledge of worldly affairs, the worst that could happen to them is some extra effort, although, as we have mentioned, the types of knowledge which the Muslims need exist in the lands of Islaam.
Also, look at the evil consequences that have occurred in the ranks of the Muslims because of them sending their children to go study with the disbelievers, and that could be because of a legal opinion of some of the people of knowledge, however, look at the tremendous evils. What have the Muslims benefited from their children going to the lands of disbelief? If we were to look at the evil consequences we would find them to be many and tremendous.
Source : Transcribed by AbdurRahman.Org from the PDF – Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee
https://abdurrahman.org/hijrah/
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Mixing of Men and Women in Schools and Universities – Dr. Saleh As-Saleh [Short Clip|En]
abdurrahman.org/audio-saleh-as-saleh – Audios of Dr. Saleh as Saleh
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Fast of Shawwal After Completing Ramadan – Shaykh Uthaymeen | Dr. Saleh-As-Saleh [Audio|En]
[Mp3] Fast of Shawwal After Completing Ramadan – Saleh-As-Saleh
Explanation of Bulugh al Maraam Hadith No:553
Posted from: Kitâb as-Siyâm (Book of Fasting) | Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series|En]
Referenced Hadith:
عن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال:
“من صام رمضان ثم أتبعه بست من شوال كان كصيام الدهر”
((رواه مسلم
Abu Ayyub (رضي الله عنه) reported:
The Messenger of Allah (صلى الله عليه وسلم ) said,
“He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.”
[Sahih Muslim]
Source: From Riyad-us-Saliheen (Book 9, Hadith 1254 ) : Dar-us-salam English Publication
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Ramadan is Over – What is Next? – Dr Saleh as Saleh [English]
[mp3] The Month Is Over – What Is Next ?
Related Links:
- abdurrahman.org/ramadhan – Ramadhan index Page
- abdurrahman.org/audio-saleh-as-saleh – Audios of Dr. Saleh as Saleh
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The Eid Rulings and Sunan – by Dr. Saleh As-Saleh [Audio|English]
The Eid Rulings and Sunan [Mp3]
–
https://abdurrahman.org/audio-saleh-as-saleh/
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The first thing we will do on the day of Eid is to lower our gaze
It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:
We went out one Eid with Sufyân Al-Thawrî and he said,
“The first thing we will do on this day of ours is to lower our gaze.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 66.
It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 68.
Source: Extracted from the article on “Lowering the gaze, https://www.sayingsofthesalaf.net/lowering-the-gaze/, Compiled and translated by Owais al Hashimi hafidhahullaah
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