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Ruling on Muslims’ following the Kafir (disbelievers) in their Special occasions, propagating and celebrating them – Alifta

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Statement from the Permanent Committee for Scholarly Research and Ifta’ concerning the ruling on celebrating the Gregorian Year 2000 and related issues

All praise be to Allah, Alone, and peace and blessings be upon the Last of the Prophets.

..

The questioners have asked about the ruling on dedicating attention to the Gregorian millennium, celebrating it, and other issues relating to the event. It is sufficient for us to quote just two of the posed questions:

The first question says, “Nowadays we see the programs that the mass media is broadcasting about the celebrations and preparations held for the arrival of the Year 2000, and the beginning of the third millennium. The Kafirs (disbelievers) from among the Jews, Christians, and others, are very happy about it and pin their hopes on this event. My question, Your Eminence, is that some Muslims have become interested in it and are considering it a happy occasion to get married or do business on. Others are advertising this event in their shops or companies, and doing other things that offend Muslims. What is the Shari‘ah (Islamic law) ruling on celebrating this event and exchanging verbal congratulations and cards on it? May Allah reward you with the best for the efforts you exert for Islam and Muslims!”

The second question says, “The Jews and the Christians are preparing to celebrate the arrival of the Year 2000 according to their calendar, in an extraordinary way to promote their plans and beliefs in the world, particularly in Muslim countries. Some Muslims have been influenced by this propaganda and have also started preparing for it and many of them are announcing sales on this occasion. We fear that this may affect the Muslims’ ‘Aqidah (creed) in relation to their loyalties to non-Muslims. We hope you will explain the ruling on Muslims’ following the Kafir (disbelievers) in their special occasions, propagating and celebrating them, and the ruling on giving workers the day off in some organizations and companies to mark this occasion?

Does doing any of these or similar things, or approving them, have any effect on a Muslim’s ‘Aqidah?”

Having studied the questions, the committee answered as follows:

Islam and the guidance to the Straight Path are the greatest blessings that Allah has bestowed upon His Servants. It is through His Mercy that Allah (Exalted be He) obligates His Believing Servants to ask Him for guidance during Salah (Prayer). They ask Him to guide them to and keep them on the Straight Path. Allah (Glorified be He) describes this Straight Path as being the path of those on whom He has bestowed His Grace from among the Prophets, the Siddiqin (the followers of the prophets who were first to believe in them, such as Abu Bakr Al-Siddiq), the martyrs, and the righteous, and not the path of those who have gone astray from the Jews, Christians, and other Kafirs (disbelievers) and Mushrikin (those who associate others with Allah in His Divinity or worship).

Once this is learned, it is obligatory on a Muslim to realize the greatness of Allah’s Blessing upon them. They should give thanks to Allah (Glorified be He) in words, deeds, and beliefs. They should guard this blessing, protect it, and adopt the means necessary to keep from loss.

An insightful look into Allah’s Din (Religion) in today’s world, in which the truth and falsehood have become mixed and confused for many people, will clearly see the efforts the enemies of Islam are exerting to destroy its realities, extinguish its light, distance Muslims from it, and sever all their connections with it by any possible means. Not only that, but they are also attempting to distort its image and bring accusations and forge lies against it, to avert people from the Way of Allah,and from Iman (Faith) in what Allah revealed to His Messenger, Muhammad ibn ‘Abdullah (peace be upon him).

Allah (Exalted be He) confirms this by saying (what means): Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them.

And: A party of the people of the Scripture (Jews and Christians) wish to lead you astray. But they shall not lead astray anyone except themselves, and they perceive not.

He (Glorified and Exalted be He) also says: O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers.

And: Say: “O people of the Scripture (Jews and Christians)! Why do you stop those who have believed, from the Path of Allâh, seeking to make it seem crooked, while you (yourselves) are witnesses [to Muhammad صلى الله عليه وسلم as a Messenger of Allâh and Islâm (Allâh’s religion, i.e. to worship none but Him Alone)]? And Allâh is not unaware of what you do.“

There as also many other Ayahs (Qur’anic verses) to this effect.

Nevertheless, Allah (Glorified and Exalted be He) has made a promise to protect His Religion and Book, as He says: Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). All praise is to Allah! Moreover, the Prophet (peace be upon him) has informed that a group of his Ummah (nation based on one creed) will continue on the Truth, triumphant, and they will not be harmed by those who forsake or oppose them until the Day of Judgment. All praise is to Allah! We ask Allah (Exalted be He), Who is the Ever-Near and the Responsive, to make us and our Muslim brothers among this group. Indeed, He is the Most Generous Bestower.

The Permanent Committee for Scholarly Research and Ifta’ has seen and heard about the huge preparations and great interest shown by the Jews, the Christians, and those so-called Muslims who are influenced by them to mark the end of the year and welcome the new millennium according to the Gregorian calendar, and the committee cannot but provide advice and clarification for all Muslims on the facts of this occasion and give the ruling of the sanctified Shari‘ah on it, so Muslims will be enlightened about their Din and beware of the deviations of those who earned Allah’s Anger and those who went astray.

To continue:

First: The Jews and the Christians have attached events, sufferings, and pinned hopes on the arrival of this millennium, which they are certain – or almost certain – that they shall come to pass, as they are the outcome of their researches and studies, as they claim. They have also attached some of their creedal issues to this millennium, which they claim to have been mentioned in their distorted books. It is obligatory on Muslims not to pay attention to this or believe it; instead they should be content with the Book of their Lord (Exalted be He) and the Sunnah of His Prophet (peace be upon him), and any theory or opinion contrary to these is just an illusion.

Second: This and other similar occasions are never devoid of mixing the truth with falsehood, and inviting to Kufr (disbelief), Dalalah (deviation from what is right), licentiousness, atheism, and the emergence of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).Among these invitations are the calls to unify the religions, equate Islam with false creeds and sects, ask for the blessing of the Cross, and practice the Jewish and Christian rites. This is in addition to the words and deeds that either imply that the distorted abrogated Christian and Jewish creeds can lead to Allah, or express approval of some of their beliefs which contradict the Din of Islam or constitute Kufr (disbelief) in Allah, His Messenger, and Islam, by the Ijma‘ (consensus) of the Muslim Ummah. Moreover, this occasion is one of the means of alienating Muslims from their Din.

Third: The Qur’an, Sunnah, and authentic Athar (narrations from the Companions) give detailed evidence on the prohibition of imitating the disbelievers in what is particular to them. This includes imitating them in their ‘Eids or celebrating them. ‘Eid (festival) is a generic term which (in the context of these reports) includes every day or occasion which is repeated and is venerated by the Kafirs, or any place in which the Kafirs hold religious gatherings, or any action which they do in these places or at these times – all of that is part of their ‘Eids or festivals. The prohibition applies not only to their festivals, but to any times or places which they venerate that have no basis in the Din of Islam; and all the invented acts that they do at them are prohibited also. The days preceding and following their festivals are also covered by this prohibition, as pointed out by Shaykh Al-Islam, Ibn Taymiyyah (may Allah be merciful to him).

One of the Ayahs (Qur’anic verses) which specifically forbid imitating Non-Muslims in their festivals is Allah’s Saying: And those who do not bear witness to falsehood This is stated as one of the characteristics of Allah’s Believing Servants. A group of the Salaf (righteous predecessors), including: Ibn Sirin, Mujahid, and Al-Rabi‘ ibn Anas, interpreted the word “Al-Zur (falsehood)” as referring to the festivals of the Kafirs. It was authentically reported that Anas ibn Malik (may Allah be pleased with him) said, “When the Messenger of Allah (peace be upon him) came to Al-Madinah, they had two days on which they would celebrate. He (peace be upon him) asked, ‘What are these two days?’ They said, ‘We used to celebrate on these two days during the Jahiliyyah (pre-Islamic time of ignorance).’ The Messenger of Allah (peace be upon him) said, “Allah has given you two days instead of these that are better than them: the Day of Al-Adha (the Festival of the Sacrifice) and the Day of Al-Fitr (the Festival of Breaking the Fast).” (Reported by Al-ImamAhmad, Abu Dawud, and Al-Nasa’y, through Sahih [authentic] Sanad [chain of narrators])

It was authentically narrated by Thabit ibn Al-Dahhak (may Allah be pleased with him) that he said, “A man vowed to sacrifice some camels in Buwanah (a hill beyond Yanbu`) during the lifetime of the Messenger of Allah (peace be upon him). So, he came to the Prophet (peace be upon him) and said, ‘I have vowed to sacrifice some camels in Buwanah.’ The Prophet (peace be upon him) asked, “Were there any idols of the Jahiliyyah (pre-Islamic time of ignorance) there that were worshipped?” They said, ‘No.’ He (peace be upon him) asked, ‘Were any of their festivals held there?’ They said, ‘No.’ The Messenger of Allah (peace be upon him) said, ‘Fulfill your vow, for there is no fulfillment of a vow which involves disobedience to Allah, or with regard to a thing the son of Adam does not own.’” (Reported by Abu Dawud through a Sahih Sanad)

‘Umar ibn Al-Khattab (may Allah be pleased with him) said, “Do not enter to the Mushrikin (those who associate others with Allah in His Divinity or worship) in their churches on the day of their festivals, for Wrath descends upon them.” He (may Allah be pleased with him) also said, “Keep away from the enemies of Allah on their festivals.”

It is also reported that `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both) said, “Anyone who settles in the land of the non-Muslims and celebrates their Nayruz (New Year’s Day) and their Mahrajaan (two non-Islamic Persian festivals), and keeps imitating them until they die in that state, will be gathered with them on the Day of Resurrection.”

Fourth: Muslims are prohibited from observing the festivals of the Kafirs for many reasons, some of which are:

1. Imitating them in some of their festivals will give them delight and complacency in their falsehoods.

2. Imitation and similarity in external matters will inevitably leads one to imitating them and behaving like them in internal matters such as their corrupt beliefs, and being slowly and subtly won over to their way of thinking.

3. One of the gravest ensuing corruptions is that imitating the Kafirs in external matters generates a kind of love, friendship and loyalties that are incompatible with Iman (Faith), as Allah (Exalted be He) says:

O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).

He (Glorified be He) also says:

You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم)

Fifth: Based on the above, it is not permissible for a Muslim who believes in Allah as their Lord, Islam as their religion, and Muhammad as their Prophet to celebrate any festival that has no basis in the Din of Islam, and that includes the so-called new millennium. Neither are they permitted to attend such festivals or take part in them, or to help others do so in any way whatsoever, because this is sin and transgression of the limits set by Allah. Allah (Exalted be He) says: …but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.

Sixth: It is not permissible for a Muslim to cooperate, in any way, with the Kafirs with regard to their festivals – including the new millennium under discussion – by publicizing and announcing them, or propagating them by any means, whether through the mass media, or by setting up digital clocks and notice boards, manufacturing clothing and memorabilia, printing cards or school notebooks, announcing sales, offering prizes, organizing sport events, or producing special slogans or logos.

Seventh: It is not permissible for Muslims to consider the festivals of the Kafirs – including the millennium – to be happy occasions or blessed times for taking the day off work, getting married, starting a business or beginning new projects, etc. It is not permissible to believe that these days are more special than other days; because these are just like any other days.This is a corrupt belief that does not change the reality of these days in the slightest. Such beliefs are nothing but sin upon sin. We ask Allah to keep us safe and sound.

Eighth: It is not permissible for a Muslim to congratulate the Kafirs on their festivals, as this implies a kind of approval of their false beliefs and makes them happy.

Ibn Al-Qayyim (may Allah be merciful to him) said:

“As for offering congratulations on the special ritualistic occasions of Kufr (disbelief), this is agreed to be Haram (prohibited), such as congratulating them (the Kafirs) for their festivals and fasts by saying, ‘Happy or blessed festival to you’ and the like. Even if the one who says so escapes committing Kufr, it is still Haram. It is like congratulating someone for prostrating to the Cross; in fact it is even more sinful in the Sight of Allah and more hateful than congratulating someone for drinking Khamr (intoxicants), killing a soul, or committing adultery, and so on. Many of those who have no respect for their Din fall into this error; they do not realize the abhorrence of their action. Anyone who congratulate a person for committing an act of disobedience, Bid‘ah (innovation in religion) or Kufr exposes themselves to the Hate and Wrath of Allah.”

Ninth: It honors the Muslims to abide by the Hijri (lunar) calendar which is based on the date of Hijrah (migration) of their Prophet Muhammad (peace be upon him) to Madinah, upon which the Sahabah (Companions of the Prophet, may Allah be pleased with them) consensually agreed, and they dated events according to it without celebrating it. Muslims have followed in their footsteps and passed on this heritage for fourteen centuries to our present day. Therefore, it is not permissible for a Muslim to abandon the Hijri calendar and adopt the calendar of any other nation on earth, such as the Gregorian. This means exchanging that which is better for that which is worse.

We, therefore, advise all Muslims to have Taqwa (fear/wariness of offending Allah) and to act in obedience to Allah, keep away from sins, and to exhort one another to persevere in this and be patient.

Let every believer be true to their soul and strive to save it from the Wrath of Allah and His Curse in this world and the Hereafter by actualizing their knowledge and Iman. They should take Allah as their Guide, Helper, Lawgiver, and Protector, for He is the Best Protector and the Best Helper. Indeed, sufficient is your Lord as a Guide and Helper.

Let them also repeat the Du‘a’ (supplication) of the Prophet (peace be upon him):

“O Allah! Lord of Jibril, Mika’il, and Israfil, Creator of the heavens and the earth, Knower of the Unseen and the Seen, You will judge between Your servants concerning that over which they used to differ. Guide me to the truth of that wherein they differed, by Your leave, for You guide whomsoever You will to the Straight Path.”

Praise be to Allah, the Lord of the Worlds!

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=10440&PageNo=1&BookID=7

A Brief Description of the Salafi Manhaj – By Shaykh Sulaymaan Ar-Ruhaylee [Video|Ar-En Subtitles]

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Attributes of the Salafi versus attributes of the Hizbi By Shaykh Sulayman Ar Ruhaylee

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The Ruling on Participating in Christmas – Shaykh Ibn Baaz [Video|Ar-En Subtitles]

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Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – alifta

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The second question of Fatwa no. 7807

Q 2: Is the call for rapprochement between religions (Islam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement betweenAhl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and theShiites, Druze, Al-Isma`iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama`ah? Is this rapprochement permissible according to Shari`ah?

A: First: the roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).“(Surah Al-Baqarah, 2: 285).

Allah also says, And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Nisa’, 4: 152).

Allah also says, And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.”

Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism – worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. (Surah Al-‘Imran, 3: 81-83).

Allah also says, Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. (Surah Al-‘Imran, 3: 84-85).

After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).” (Surah Al-An’am, 6: 89-90).

Allah also says, Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers. (Surah Al-‘Imran, 3: 68).

Allah also says, Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism – to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers). (Surah Al-Nahk, 16: 123).

He also says, And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (Surah Al-Saff, 61: 6).

He also says, And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. (Surah Al-Ma’idah, 5: 48).

It is authentically reported that the Prophet (peace be upon him) said, I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same. Narrated by Al-Bukhari.

Second, The Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person.

They said, Truly, Allâh is poor and we are rich! They also said, Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty). In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them. He exposed them, and replied to them in the Qur’an saying, Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?” (Surah Al-Baqarah, 2: 79-80).

Allah also says, And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” (Surah Al-Baqarah, 2: 111).

Allah also says, And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh – see V.2:105).”

Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).

Allah also says, And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it. (Surah Al-‘Imran, 3: 78).

Allah also says, Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and of their saying: “Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)” – nay, Allâh has set a seal upon their hearts because of their disbelief, so they believe not but a little. And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. (Surah Al-Nisa’, 4: 155-158).

Allah also says, And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created(Surah Al-Ma’idah, 5: 18).

Allah also says, And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary) (Surah Al-Tawbah, 9: 30-31). Allah also says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.

Third, according to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christianshave distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.

Allah says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism). (Surah Al-Ma’idah, 5: 15-16).

He also says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things. (Surah Al-Ma’idah, 5: 19).

However, they turned away from him out of injustice and envy after knew the truth.

Allah says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

He also says, And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. (Surah Al-Baqarah, 2: 89).

He also says, And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! (Surah Al-Baqarah, 2: 101).

He also says, Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)]. (Surah Al-Bayyinah, 98: 1-2).

How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?

Allah says, Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? (Surah Al-Baqarah, 2: 75).

He also says, Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. (Surah Al-Baqarah, 2: 119-120).

Allah also says, How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). (Surah Al-‘Imran, 3: 86).

If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun,So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism – those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.(Surah Al-Qalam, 68: 8-9).

He also says, Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).” (Surah Al-Kafirun, 109: 1-6).

A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.

Fourth, if a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him).

Allah says, But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower. (Surah Al-Anfal, 8: 61).

Allah also says, So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds. (Surah Muhammad, 47: 35).

The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.

History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.

Fifth, Druze, Al-Nusayriyyah, Al-Isma`iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial):`Abdullah ibn Sab’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims. Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.

Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries.

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

The Permanent Committee for Scholarly Research and Ifta’

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

Fatwas of the Permanent Committee>Group 1>Volume 2: Al-`Aqidah (2)>Al-Wala’ wa Al-Bara’>Ruling on the call to rapprochement between religions

http://www.alifta.org/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=535&PageNo=1&BookID=7

Ruling on Celebrating the Birthday of the Prophet – Dr. Saleh as Saleh [Audio|En]

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Bismillaah

[37:01 minutes]

Posted from: 
FAQ and Clarification of Misconceptions Concerning Prophet Muhammad ﷺ – Dr Saleh as Saleh [Audio Series|En]

Visit the website of Dr. Saleh as Saleh (rahimahullaah) : Understand-islam.net

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Uthaymeen

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Title: “I Have Forbidden Oppression”
شرح األربعني النبوييه :Title Original
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his lord said:

“Oh my servants, I have forbidden oppression even for myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation

Allah says, “Oh my servants, I have made oppression forbidden even for myself,” and He (Azza wa Jal) may make something forbidden upon himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as he wishes just as He may obligate and decree something upon Himself.

Read the statement of Allah (تعالى ) :

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon himself mercy.[4]

And he pledged upon himself:

“My mercy surpasses my anger.” [5]

Allah has also made oppression forbidden among us as he says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allah says:

“And we did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ) :

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away. [10]

We ask Allah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.

Footnotes:

[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم )said :

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Quran, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:
http://authentic-translations.com/trans-pub/ae_misau_12.pdf

Whoever Spends Something Today Will Benefit From It Tomorrow – Nice Story

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Thus whoever spends something today will benefit from it tomorrow and whoever does not spend will come to find nothing, and he will have a great loss in the house of dwelling (in the Hereafter).

Some of the Salaf said,

“O son of Adam, you will only live on the Day of Judgment in what you have built, and you will find on that day what possessions you have prepared in your life.”

A women entered upon ‘A’ishah (radiy Allaahu anha), and her hand was paralysed. She said, “O mother of the Believers, I went to sleep yesterday and my hand was healthy, and I woke up and it was paralysed. ‘A’ishah said, “How is that?” She said, “I had wealthy parents, and my Father used to pay zakat, host guests, and give to beggars, and he did not see any good except that he would do it. As for my mother, she was stingy, and did nothing good with my Father’s wealth. Then my Father died, and my mother died only two months after him. So I saw my Father in a dream last night, and he was wearing two yellow garments and in front of him was a flowing river. I said, “Father, what is this?’ He said, “Whoever does good in this life will see it, this is what Allah has given me.” I said, “What has happened to my mother?” He asked, “Your Mother dies?” I said, “Yes”

He said, “She has been turned away from me, so look for her on your left” So I turned to my left, and I saw my mother standing naked, covering her lower half with a rag and in her hand was a piece of fat. She was calling out, “My sadness, my thirst’ When she became tired she would rub the fat with her hand and then lick it, while in front of her was a flowing river. I said, ‘O mother, why are you crying out of thirst, and there is a flowing river in front of you?’ She said, ‘I am not allowed to drink from it.’ I said, Can I give you some of the water?’ She said, ‘I wish you would do that.’ So I filled my hand with water and let her drink, and when she swallowed it I heard a voice on my right, ‘Whoever has given this woman water, may his hand be paralysed,’ and they repeated it twice. Then I awoke and my hand was paralysed, and I am not able to do anything with it. ‘A’ishah asked: ‘Did you recognise the rag she was wearing?’ I said, ‘Yes, O Mother of the Believers, it was exactly the same one I saw her wearing, for I had never seen my mother give anything as charity, except that one day my Father slaughtered a bull. So a beggar came to ask for some, so my mother gave him a bone that had some fat on it. And I saw one day that a beggar asked her for charity, so she gave him that exact rag.’

A’ishah (radiy Allaahu anha) said, Allah is the Most Great! Allah has told the truth, and the Messenger has delivered the message.

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“So whoever does an atom’s weight of good will see it,
And whoever does an atom’s weight of evil will see it”
[al-Azalzalah (99): 7-8]

This was nararted by Hafiz Abu Musa al-Madani with a good isnad.[21]

Footnotes:

[21] Hakim in his al-Mustadrak, (4/471) and by Ibn Abi al-Dunya in his ‘Kitab al-Mujabi al-Du’a,(p.74-75). Ibn Rajab also authenticated it.

Source: Transcribed by AbdurRahman.org from the  Book – “The Three that follow to the Grave” (pg 29-30) – Ibn Rajab al-Hanbali, Dar as-Sunnah Publishers, Birmingham, UK.

Story of the guest of the Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

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Abu Hurairah (May Allah be pleased with him) reported:

A man came to the Prophet (sallallaahu ’alayhi wa sallam) and said; “I am hard pressed by hunger.” He (sallallaahu ’alayhi wa sallam) sent a word to one of his wives who replied: “By Him Who has sent you with the Truth, I have nothing except water.” Then he sent the same message to another (wife) and received the same reply. He sent this message to all of them (i.e., his wives) and received the same reply. Then he (sallallaahu ’alayhi wa sallam) said, “Who will entertain this (man) as guest?” One of the Ansar said: “O Messenger of Allah, I will.” So he took him home and said to his wife: “Serve the guest of Messenger of Allah (sallallaahu ’alayhi wa sallam).”

Another narration is: The Ansari asked his wife: “Have you got anything?” She answered: “Nothing, except a little food for the children.” He said: “Keep them busy with something, and when they ask for food put them to sleep. When the guest enters, extinguish the light and give him the impression that we are also eating.” So they sat down and the guest ate and they passed the night hungry. When he came to the Prophet (sallallaahu ’alayhi wa sallam) in the morning, he said to him, “Allah admired what you did with your guest last night.”

[Al-Bukhari and Muslim].

Allah, the Exalted, says:

“And give them (Emigrants) preference over themselves, even though they were in need of that.”(59:9)

“And they give food, in spite of their love for it (or for the love of Him), to the poor, the orphan, and the captive.” (76:8)

Source: Riyad-us-Saliheen English Publication, DarusSalam publishers

Fearing Others Besides Allah – Shaykh Abdur-Rahman Ibn Hasan Ali-Shaykh

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Title: Fearing Others Besides Allah
Original Title: فتح المجيد
Original Author: ‘Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh
Translator: Abu az-Zubayr Harrison ( hafidhahullaah)

Contents:

The First Verse: That is only Satan who frightens (you) of his supporters
The Types of Fearing Others Besides Allah
The Second Verse: The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day
The Third Verse: “And of mankind are some who say, “We believe in Allah,” but if they are made to suffer for the sake of Allah…”
The Ḥadīth: “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people.”

The First Verse:

Allah (تعالى ) says:

That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [1]

Fear is one of the most dignified and important religious principles. Fear of Allah summarizes all forms of worship which must be made solely and sincerely for Allah.

Allah says (about His messengers):

And they, from fearing Him, are frightened. [2]

And He (تعالى ) says (about the angels):

They fear their Lord above them.[3]

And He (تعالى ) says (about the believers):

But whoever has feared standing before his Lord will have two gardens.[4]

And:

So fear only Me.[5]

And Allah says:

So do not fear people, but fear Me. [6]

There are many verses in the Quran similar to these.

Fear of other than Allah can be divided into three types.

1. The first type of fear is an inward, spiritual fear. This type is the religious fear one has of other than Allah such as fearing idols and false gods, being afraid that they may afflict him with something he dislikes. An example is the verse in which Allah narrated that the people of Prophet Hūd said to him:

“We only say that some of our gods have possessed you with evil.” He said, “Indeed, I call Allah to witness, and you witness yourselves, that I am free from whatever you associate with Allah.” [7]

Allah also says about this type of fear:

And they threaten you with those (they worship) other than Him. [8]

This is exactly the same type of fear those who worship grave inhabitants have as well as idol worshippers; such people fear these false gods. They threaten the people who believe only in Allah with the punishment of such false deities when the believers criticize their misplaced worship, encouraging them to instead sincerely worship Allah alone. This type of fear completely invalidates tawḥīd – the worship of Allah alone.

2. The second type of fearing others besides Allah is when one chooses not to do what he is religiously obligated to do out of fear of other people. This type of fear is impermissible and it is a form of associating others with Allah which contradicts complete tawḥīd. And it is this type of fear for which the opening verse was revealed; Allah (تعالى ) says:

Those to whom hypocrites said, “The people have certainly gathered against you, so fear them.” But it (only) increased them in faith and they said, “Sufficient for us is Allah and (He is) the best disposer of affairs.” So they returned with favor from Allah and bounty, no harm having touched them. They pursued the pleasure of Allah, and Allah is the possessor of great bounty. That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [9]

Similarly, in a ḥadīth

Allah (تعالى ) will ask a worshipper on the Day of Resurrection, “What prevented you, when you saw some wrongdoing, from changing it?” The person will answer, “My Lord, the fear of people.” He will say, “I was more deserving that you fear Me.” [10]

3. The third type of fearing others besides Allah is the natural fear. It is the instinctive fear of an enemy, a wild animal, or similar things. There is nothing wrong with this type of fear as Allah (تعالى ) said relaying the story of Prophet Mūsá ( عليه السلام) :

So he escaped it (the city), fearful and anticipating (apprehension). He said, “My Lord, save me from the wrongdoing people.” [11]

As for the meaning of “That is only Satan who frightens (you) of his supporters” in the opening verse,12 it means he tries to make you afraid of his allies. And as for “So do not fear them, but fear Me”, this is a commandment from Allah (تعالى ) to believers that they must not fear others besides Him. It is an order that they should limit their emotion of fear to Allah alone, fearing none other. This is the complete sincerity and devotion Allah requires from his worshippers and with which He is pleased. So when they ensure their fear is for none other than Allah, as well as all other aspects of worship, He will in return give them what they hope for and keep them safe and secure from the fears of this life and the hereafter as He (تعالى ) says:

Is Allah not sufficient for His servant? And yet they threaten you with other than Him.[13]

The great scholar Ibn al-Qayyim ( رحمه الله  تعالى ) said:

Part of the plot of the enemy of Allah is that he tries to frighten believers with his soldiers and supporters. He does so in order that the believers will be too scared to oppose and strive against them, too scared to encourage his supporters to do good or forbid them from doing evil. As such, Allah, the Most High, informs us that this is all part of the plot and deception of Satan and his intimidation and frightening (of believers). Yet He has forbidden us from fearing them by saying—and this is the interpretation of most interpreters—that Satan is only trying to make the believers scared of his supporters. Qatādah says, “He (Satan) makes them (his supporters) seem greater, more significant in the believer’s hearts.” So whenever a worshipper’s faith in Allah becomes stronger, the fear of Satan’s supporters becomes less, and when his faith weakens, his fear of them becomes greater. Therefore, this verse shows that sincerity in fear is one of the conditions of complete faith.

The Second Verse

Allah (تعالى ) says:

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give charity and fear none other besides Allah. It is expected that those will be of the rightly guided.[14]

Here, Allah tells us the mosques of Allah are to be maintained only by people of faith in Allah and the last day (the Day of Judgment). They are those who both believe with their hearts and worship with their limbs, and they make their fear sincerely and exclusively for Allah and no other. For these, He has confirmed the maintenance of places of worship after He forbade it for those who worship others besides Him. This is because the establishment and care of such places of worship is to be done with obedience (to Allah) and righteous actions. As for one who worships other than Allah, even if he were to perform a seemingly righteous action:

Their deeds are like a mirage in a desert which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before him. [15]

Or:

Their deeds are like ashes which the wind blows forcefully on a stormy day.[16]

Considering that, true goodness does not result from such action or person. So places of worship, the mosques, should be maintained and populated with only true faith, the most dignified of which is tawḥīd and righteous deeds free of all forms of deficiency such as the worship of other than Allah and unfounded religious innovation. All of that is included in the meaning of the word “faith” (īmān) according to mainstream Muslims who follow the Sunnah.

About “and (they) fear none other besides Allah” in the verse, Ibn ‘Aṭiyyah says,

“It means the type of fear which is based on honor, worship, and obedience. And while it may be inevitable that people are afraid of worldly dangers, they must ultimately fear the decree and control of Allah alone regarding (the consequences) of such worldly dangers.”

Ibn al-Qayyim ( رحمه الله ) says,

“Fear is worship of the heart, and it is not fitting to be given to others besides Allah, similar to repentance, love, reliance, hope, and other aspects of worship of the heart.”

As for “It is expected that those will be of the rightly guided”, Ibn Abī Ṭalḥah reported that Ibn ‘Abbās ( رضي الله عنه ) ماsaid, “He is saying, ‘They are the rightly guided.’ Any time the Arabic word ‘( عَسَىasá – “perhaps,” “it is expected,” etc.) is used in the Quran, it means it is something destined to happen.” [17]

The Third Verse

Allah (تعالى ) says:

And of mankind are some who say, “We believe in Allah.” But if they are made to suffer for the sake of Allah, they consider the trial of mankind as (if it were equal to) the punishment of Allah. [18]

Ibn Kathīr ( رحمه الله ) says:

Allah (تعالى ) informs us about the characteristics of some people who dishonestly claim to believe, but their belief is only with their tongues and not firm in their hearts. For such people, when a trial or tribulation comes to them in this life, they believe it is from the resentment and wrath of Allah and then leave Islam. Ibn ‘Abbās ( رضي الله عنه ما ) said, “It becomes a tribulation from which he leaves his religion when harmed for the sake of Allah.”

Ibn al-Qayyim ( رحمه الله ) says:

When people are sent a messenger, they become one of two types of individuals: those who respond, “I believe,” and those who do not. Those who refuse continue on with their sin and disbelief. As for he who says he believes, he is then tested by his Lord with trial and affliction; the affliction is only a test however. This is to distinguish the truthful from the untruthful. As for those who do not believe (in the messenger), he should not think that Allah is incapable (of testing him), or that he will escape from Him. As a consequence, whoever believes in the messengers and obeys them, the messengers’ enemies will begin to show enmity toward him and afflict him with whatever will harm him (in this life). And those who neither believe in the messengers nor obey them, they will be recompensed in this life and in the hereafter and will still eventually experience what harms them. Yet their harm is greater and more lasting than that experienced in life by the messenger’s followers.

So even though every soul will experience some type of harm, whether it believes or refuses belief, a believer is hurt in this life only as a trial for him then he will be rewarded for it both in this life and in the hereafter. But he who refuses to believe, he may experience his delight in this life, again only as a trial for him, then he experiences a permanent harm and everlasting pain (in the hereafter).

Everyone must live among others and people have their own ideas and plans. People want other individuals to agree and conform to them in their plans. If one does not agree with them, choosing instead to contradict them, they seek to harm and punish him. Even if he were to conform to them, he would still be harmed, sometimes by the very people he agrees with, sometimes by others. For example, if a person of religion who is conscientious of Allah is among sinful or oppressive people, he may feel he has no way of escaping their wickedness and oppression except by either agreeing and conforming to what they are upon or at least by remaining silent regarding their evil. Were he to support them or remain silent, he may save himself from their evil and tribulations. But they will then have gained influence and power over him, humiliating him and perhaps harming him with affliction even greater than he had feared had he criticized them and differed from them. Even if he were safe from them, he may simply be humiliated and harmed by other than them.

The solution is to remember what the Mother of the Believers, ‘Āishah ( رضي الله عنها ), said to Muā’wiyah ( رضي الله عنه ): Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [19]

So when Allah guides an individual, inspiring within him His guidance and saving him from the evil of his own soul, such a person would refuse to support and agree with others in sinful acts. He would patiently bear whatever enmity they show him for it. He will then have his reward in this life and the hereafter as did the messengers and their followers.

Allah (تعالى ) then informs us about those who enter the faith without true insight. When he is harmed for the sake of Allah, he considers the tribulation of people—and it is the hurt he feels from them and their hatred which the messengers and their followers always experience from those who oppose them—he makes such tribulation of people, by his fleeing from it and avoiding whatever upsets them, equal to the punishment of Allah from which believers should more rightfully flee with true faith.

True believers with complete insight, however, flee from the punishment of Allah toward belief in Him. They bear patiently with whatever temporary harm they may suffer (from people) for Him, harm from which they will soon escape. But the other individual (who refuses to differ from sinful people), from his weak insight and unclear understanding of faith, flees from the harm of those who oppose the messengers toward agreeing with them and following them. In doing so, he flees from the punishment of people and into the punishment of Allah. He equates the harm of people, by his action of fleeing from it in what angers Allah, with the punishment of Allah. How unbefitting it is that he seeks safety and refuge (from people’s harm) in the scorching fire, running away from the pain of an hour to the pain of eternity.

Also in this verse is a refutation of the Murjiah Karrāmiyah sect (who claim that merely expressing faith with the tongue is sufficient to be saved). This is because such peoples’ statement, “We believe in Allah,” as mentioned in the verse, did not benefit them when they refused to patiently bear the harm of those who would hurt them for the sake of Allah. So proclaiming faith alone is of no benefit without actions. True religious faith of any person is only correct when it combines three aspects: belief in the heart and its actions (emotions in accordance with faith), statements with the tongue, and actions with the limbs. That is the position of all mainstream Muslims who follow the Sunnah, past and present, and Allah (سبحانه وتعالى) knows best.

Such action (conforming to sinfulness, refusing to differ from it) is a form of flattering the creation despite the truth, and the only one saved from such action is one whom Allah saves.

The Ḥadīth

‘Āishah ( رضي الله عنه ) reported that Allah’s messenger (صلّى الله عليه وسلّم ) said:

“Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [20]

Ibn Ḥibbān recorded this ḥadīth with that wording and al-Tirmidhī recorded it by way of a man from Medina who said that Mu’āwiyah ( رضي الله عنه ) wrote to ‘Āishah ( رضي الله عنها) : “Write and advise me but be concise.” She replied, greeting him with “Peace be on you,” then wrote that she heard the messenger of Allah (صلّى الله عليه وسلّم ) say, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.”

The scholar of Islam (Ibn Taymiyyah) says:

‘Āishah wrote this ḥadīth to Mu’āwiyah and it has been reported from her in a marfū’ form [21] that she said, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, they will not protect him from Allah in any way.” That is the marfū’ form.

It has also been reported in a mawqūf form [22] that she said, “Whoever pleases Allah at the expense of angering people, Allah will be pleased with him and cause people to be pleased with him too. But whoever pleases people at the expense of angering Allah, He will make those who praise him revert back to criticizing him.”

This is the greatest understanding of religion. Whoever seeks to please Allah, even if it means angering people, he has rightfully feared Allah and has become His righteous worshipper. Allah in return assumes the responsibility of protecting the righteous and He is sufficient for his worshipper.

And whoever fears Allah, He will make a way for him to get out (from every difficulty), and He will provide him from (sources) he could never imagine.[23]

Allah will certainly suffice him from having to rely on people. As for trying to please all people, that is impossible anyway.

As for, “seeking the pleasure of people by angering Allah,” in doing this, the person gives preference to people’s acceptance and happiness over that of Allah. This happens when the honor and respect for Allah and His greatness has not settled in his heart. If it had, it would have prevented him from seeking to gain the pleasure of the creation by gaining the anger of his creator, his Lord, and owner – the very One who controls all hearts, removes all difficulties, and forgives all sins. Based on this, such a choice (preferring to please people by angering Allah) is a form of associating others in worship with Allah because he considers pleasing the creation a higher priority than pleasing Allah. He seeks to get closer to creation by way of displeasing Allah. And no one is saved from this except one whom Allah saves and for whom He gives the success of truly knowing Him. This is attained by knowing what befits Allah by believing in His characteristics and rejecting any false notions which reduce His perfection and knowing tawḥīd of His lordship and sole right to worship. With Allah alone is success.

Ibn Rajab ( رحمه الله ) said:

If one realizes that anyone of creation on earth—and the earth is merely dirt—is himself (created) from dirt, then why would someone give preference to obeying someone from dirt over obeying the Lord of lords? How can he please dirt by angering the Owner, the Bestower? That is certainly an amazing thing.

In this ḥadīth, there is a severe reprimand for whoever fears people, preferring their acceptance and pleasure over Allah. And perhaps his punishment for doing so may even be a test or affliction in his religion—we seek refuge with Allah from that—as He says:

So He punished them with hypocrisy in their hearts until the day they will meet Him because they failed Allah in what they promised Him and because they used to lie. [24]

Footnotes:

[1] The Quran, Sūrah Āli ‘Imrān, 3:175
[2] Sūrah al-Anbiyā, 21:28
[3] Sūrah al-Naḥl, 16:50
[4] Sūrah al-Raḥmān, 55:46
[5] Sūrah al-Naḥl, 16:51
[6] Sūrah al-Māidah, 5:44
[7] Sūrah Hūd, 11:54
[8] Sūrah al-Zumar, 39:36
[9] Sūrah Āli ‘Imrān, 3:173-175
[10] Recorded by Aḥmad (3/27, 29, 77), Ibn Ḥibbān (1845), Ibn Mājah (4017), and others. Shaykh ‘Abdul ‘Azīz Ibn Bāz said it is authentic in his checking of Fatḥ al-Majīd. Shaykh Nāṣir al-Dīn al-Albānī said the similar narration of Ibn Mājah is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3244).
[11] Sūrah al-Qaṣaṣ, 28:21
[12] The verse again (Sūrah Āli ‘Imrān, 3:175):
“إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ ”
That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers.
[13] Sūrah al-Zumar, 39:36
[14] Sūrah al-Tawbah, 9:18
[15] Sūrah al-Nūr, 24:39
[16] Sūrah al-Nūr, 24:39
[17] Shaykh ‘Abdul ‘Azīz Ibn Bāz noted in his checking of Fatḥ al-Majīd that Ibn Kathīr mentioned that Ibn ‘Abbās also said, “It is similar to the verse in which Allah says to his prophet ( ): صلّى الله عليه وسلّم”It is expected that your Lord will resurrect you to a praised station” (Sūrah al-Isrá,17:79) and this refers to his intercession.” Muhammad Ibn Isḥāq Ibn Yassār said, “‘( عَسَىasá) mentioned in the Quran is truth from Allah.”
[18] Sūrah al-‘Ankabūt, 29:10
[19] This ḥadīth is recorded by al-Tirmidhī and the explanation will come on pg.14 of this article.
[20] Recorded by Ibn Ḥibbān (1542 – )مواردand al-Tirmidhī (2414) and al-Albānī said it is authentic in Ṣaḥīḥ Sunan alTirmidhī (1967).
[21] Muḥammad Ibn Ṣaliḥ al-‘Uthaymīn explains in his booklet Muṣṭalaḥ al-Ḥadīth that a marfū’ narration is one in which is either explicitly attributed to the prophet ( ) صلّى الله عليه وسلّمor considered to be attributed to him based on other ruling factors.
[22] Ibn al-‘Uthaymīn explains also in Muṣṭalaḥ al-Ḥadīth that a mawqūf narration is one that is attributed only to the narrating companion and not raised to the status of being attributed to the prophet ( .) صلّى الله عليه وسلّم
[23] Sūrah al-Ṭalāq, 65:2,3
[24] Sūrah al-Ṭawbah, 9:77

PS: The Arabic verses and hadith  are not posted in this article, please refer to PDF for the same.

[Download Original PDF]

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Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

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Ibn Baz Fatwas – (Part No. 1; Page No. 206,207)

Copper bracelets [1]

[1]This is another answer to a question about copper bracelets made to cure rheumatism

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my honorable brother, may Allah safeguard you.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

I have received your noble letter, may Allah be pleased with you. I have also reviewed the enclosed documents on the properties of the copper bracelet recently made to cure rheumatism. I have considered the whole matter more than once and discussed it with a number of university lecturers. We exchanged opinions on the juristic ruling on the copper bracelet in question, but there were different opinions on the matter; some regard it permissible as it has properties of curing rheumatism, whereas others see that it is better not to wear it, on the ground that wearing it is like the practice of the people of Jahiliyyah (pre-Islamic time of ignorance), who used to wear copper amulets and bracelets, thinking that they were a cure for many diseases and a reason for the safety of the person wearing them against envy.

`Uqbah ibn `Amir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

Anyone who wears an amulet, Allah will not fulfill their need, and anyone who wears a seashell, Allah will not give them peace. [1]

According to another narration:

Anyone who hangs an amulet has committed Shirk (associating others with Allah in His Divinity or worship). [2]

Imran ibn Al-Husayn (may Allah be pleased with him and his father) also narrated:

The Prophet (peace be upon him) saw a man with a brass bracelet on his hand. He (peace be upon him) asked him, ‘What is this?’ The man replied, ‘A protection from weakness.’ He (peace be upon him) said, ‘Cast it off, for verily it will only increase your weakness; and if you die wearing it, you will never succeed.’ [3]

According to another Hadith:

The Prophet (peace be upon him) in one of his journeys sent a messenger to check the camels of the caravan, and ordered the cutting of all string necklaces hung around the necks of the camels which were thought by the people of Jahiliyyah to benefit and protect their camels.

These Hadiths and others show that a Muslim must not wear amulets, bracelets, strings, bones, beads or other things that are used by some people to prevent or remove evil.

In my opinion, it is better not to wear or use this copper bracelet to block any means to Shirk, and to not let the heart be attached to such things, and to direct Muslims with their hearts toward Allah Alone trustingly and confidently, and to restrict oneself to lawful means that are indisputably permissible. Surely, what Allah has made lawful and accessible is sufficient and dispenses with any need for what is forbidden.

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

Anyone who guards themselves against doubtful matters keeps their religion and honor blameless, and anyone who indulges in doubtful matters indulges in unlawful matters, just as a shepherd who pastures his animals around a sanctuary will soon (transgress upon it and) pasture them in it. [4]

He (peace be upon him) also said:

Leave what causes you doubt and turn to what does not cause you doubt. [5]

Undoubtedly, wearing a copper bracelet is similar to what was practiced by the people of Jahiliyyah. Wearing it constitutes either a prohibited matter of Shirk or a means leading to Shirk or at least a doubtful matter.

Therefore, it is better for a Muslim not to wear it and resort to lawful medical treatment. This is the opinion that seems correct to a group of scholars, shaykhs, and myself as well with regard to this issue.

We ask Allah (Exalted be He) to guide you and us to what pleases Him, grant us good understanding of His Religion, and protect us against all that opposes His Laws. Indeed, He is Able to do all things. May Allah safeguard you. As-salamu `alaykum.

Footnotes:

[1] Ahmad ibn Hanbal, Musnad, vol. 4, p. 154.

[2] Ahmad ibn Hanbal, Musnad, vol. 4, p. 156.

[3] Ibn Majah, Sunan, Book on medicine, no. 3531; Ahmad ibn Hanbal, Musnad, vol. 4, p. 445.

[4] Al-Bukhari, Sahih, Book on faith, no. 52; Muslim, Sahih, Book on sharecropping, no. 1599; Al-Nasa’y, Sunan, Book on transactions, no. 4453; Ibn Majah, Sunan, Book on trials, no. 3984; and Ahmad Ibn Hanbal, Musnad, vol. 4, p. 270.

[5] Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa’y, Sunan, Book on drinks, no. 5711; Ahmad ibn Hanbal, Musnad, vol. 1, p. 200; and Al-Darimy, Sunan, Book on transactions, no. 2532.

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Innovations of Ar-Râfida and An-Nâssiba in relation to Ashura – Shaykh Muhammad Ali Ferkous

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The following  is excerpted from Fatwa of Shaykh Muhammad Ali Ferkous from his website. Full fatwa can be read @ http://ferkous.com/home/?q=en/fatwa-en-592

As for the heresies innovated by Ar-Râfida(3), like the fact of imposing thirst to themselves and showing sadness as well as other innovations, like considering this day a day of sorrow and, on the other hand, An-Nâssiba(4) who show joy and happiness and expend much in this day; neither the former nor the latter have a valid origin on which to rely, but there are only invented hadiths attributed falsely to the Prophet صلَّى الله عليه وسلَّم or weak hadiths that do not reach the degree of validity to be taken as proofs.

Sheikh Al-Islâm Ibn Taymiya رحمه الله demonstrated this by saying:

“Like what was innovated by some people who follow their passions during the day of `Ashura, as making themselves thirsty, showing sadness, gathering and other heresies that are not legislated neither by Allah nor by His Prophet صلَّى الله عليه وسلَّم and none of the Salaf (Predecessors) or one of Ahl-Al-Bayt (The Prophet’s صلَّى الله عليه وسلَّمFamily) or others… this was an affliction to the Muslims – that is to say, the murder of Al-Hussayn رضي الله عنه – and that should be dealt with like other calamities by saying the legal Istirjâ`(5). Yet, some heretics innovated, during this day, acts that contradict what Allah عزَّ وجلَّ ordered to do when a calamity occurs. They added to that calumnies and denigration of the Companions who are innocent of killing Al-Hussayn رضي الله عنه and other things that Allah عزَّ وجلَّ and His Prophet صلَّى الله عليه وسلَّم detest… As for the fact of considering days of calamities as days of bereavement, this does not belong to the Islamic religion but rather to the religion of the pre-Islamic period”,

then Ibn Taymiya رحمه اللهsaid:

“Some people innovated things during this day (`Ashura) on the basis of invented hadiths that have no valid origin like: the merit of taking a ritual bath in this day, to make up with kohl and shaking hands. All these things and others are innovated and hateful, but what is recommended is to fast during this day… apparently, as regards the invention of these hadiths, when chauvinism appeared between An-Nâssiba and Ar-Râfida, the former made the day of `Ashura a day of bereavement, and the latter invented texts that require expending copiously and making of `Ashura a holiday. However, these two ways are false”(6).

If we know that what was prescribed during this day is limited to fasting, it is not allowed to answer the invitation of someone who considers it a day of bereavement, nor someone who considers it a holiday, because it is not allowed to alter the sharia of Allah عزَّ وجلَّ for the sake of someone or rectify and add something to it.

Footnotes :

(3) Ar-Râfida: a sect belonging to the large sect of Shiites, they took the oath of allegiance to Zayd Ibn `Ali, and asked him to renounce the two Sheikhs (Abu Bakr and `Umar رضي الله عنهما), so he disagreed with them, then they left and refused him, that is to say: they boycotted him and gave up their oath of allegiance. Among their principles: Al-‘Imâma (The imamship of twelve members of the lineage of the Prophet صلَّى الله عليه وسلَّم), Al-`Isma (The infallibility of the twelve imams), Al-Mahdiyya (They believe in a person of the lineage of the Prophet صلَّى الله عليه وسلَّم whose name is Muhammad Ibn Al-Hassan Al-`Askari who will come back at the end of the world), At-Taqiyya (To show the contrary of what one believes), in addition to insulting the Companions and other principles.

(4) An-Nâssiba: those who detest Ali رضي الله عنه and his companions. See: “Majmû`Al-Fatâwa” (25/301).

(5) Saying: “Inna Lillâh Wa Inna Ilayhi Râji`ûn” (Truly! To Allah we belong and truly, to Him we shall return).

(6) See: “Iqtidhâ’ As-Sirât Al-Mustaqîm” of Ibn Taymiya (2/129-133).

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous

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The question:

Is it permissible to observe fast during the whole month of Muharram?

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.

Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)(1). The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.

Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:

“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”(2).

Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”(3).

Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”(4). It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said, “When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”(5), and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”(6).

Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic and Mauqûf(7) text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”(8). Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”(9).

It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).

In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”(10). This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” (11).

Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”(12)

The perfect knowledge belongs to Allah عزَّ وجلَّ. 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.

Algiers, Al-Muharram 4th, 1429H.

Corresponding to: January 11th, 2008.

Footnotes:

(1) Al: a definite article in Arabic.

(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.

(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.

(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.

(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.

(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.

(7) Mauqûf: A tradition attributed to a Companion.

(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).

(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).

(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).

(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).

(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.

Posted from the Sheik’s website:
http://ferkous.com/home/?q=en/fatwa-en-817

Detachment of the Heart From the Created – Ibn Taymiyah | Dr. Saleh-As-Saleh [Audio|En]

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The Concise Admonition – Shaikal-Islam Ibn Taymiyah rahimahullaah

Women : The Greatest Temptation – Shaykh Uthaymeen

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Women : The Greatest Temptation – Shaykh Uthaymeen

A FRIDAY SERMON BY: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn [1]

Oh Muslims, there is a certain well known pastime of tribulation and temptation into which many people fall today. Unfortunately, this issue does not negatively affect only the individuals who fall into it. Rather, its consequences affect others as Allah (تعالى) says:

Beware of a trial which will not afflict only those who have transgressed among you exclusively, and know that Allah is severe in penalty. [2]

Muslims, the tribulations to which I refer are temptations pertaining to (the unlawful admiration of) women, and it is such trials about which the messenger (صلى الله عليه وسلم) said:

I will not leave behind a trial more harmful to men than (the temptations of) women.[3]

It is a trial which the shameful ones readily partake in, one that affects their desires, blinds their eyes, and destroys their judgment. This eventually leads them to following women around in the streets and shopping malls, flirting with them, whistling at them and whispering to them. They may even go so far as to touch or grope women in public as if they are completely unconcerned with others around them. Perhaps they see others as insignificant as if they were cattle. This is because such people are immersed in their own lust. They belittle morality and they defy societal norms. They are fearless before Allah (Azza wa Jal) as they choose ways (to support their desires) other than the respectable ways of sensible people.

We must, as a believing Muslim people, renounce these activities perpetrated by such immoral individuals. We detest these types of behaviors because they contradict the characteristics and qualities of believers in Allah and the last day. We disapprove of such actions because they are means leading one closer to adultery or fornication about which Allah (تعالى)  says:

And do not approach adultery, fornication. Certainly, it has always been immoral and an evil way.[4]

We condemn this behavior (of chasing after women, watching them desirously, flirting with them, etc.) because it infringes upon personal safety and security, and it could lead to community fear, panic (among women), and societal disorder. And we criticize it because it may inevitably bring about a swift, overwhelming and inclusive punishment. Allaah (azza wa jal) says:

When we intend to destroy a town, we command its affluent ones, but they defiantly disobey. So the word comes into effect upon it, and we destroy it with complete destruction. [5]

Here, “We command” is a type of universal responsibility befitting those of affluence and power (to enforce change in society). Allah mentions the “affluent ones” because it is often the rich and powerful who immerse themselves in sin. And if they refuse to change, “The word comes into effect upon it, and we destroy it with complete destruction.” After mentioning His punishment for adultery and fornication (among other sins), Allah then speaks about the exception, those who will avoid punishment, the true worshippers of the Most-Merciful:

Whoever does that incurs sin. The punishment will be multiplied upon him and he will abide therein disgraced, except for those who repent, believe, and do righteous deeds. For them, Allah will replace their bad deeds with good ones and Allah is ever forgiving, merciful. [6]

Oh Muslims, You who try to safeguard your dignity and protect the women in your care, immoral qualities and shameful behaviors such as these to which some people degenerate—and such behavior was not prevalent in our society until recently—weaken your religion, weaken your honorable protectiveness of women, and spread the means leading to tribulations and societal problems.

Weakening of One’s Religion

As for the weakening of one’s religion, these people who follow women around, being tested with admiring and flirting with them, had they been strong in religion, they would not dare do the kinds of things they do with women. Such actions result in their sinning against Allah (azza wa jal)  and preoccupying themselves with and giving preference to the creation instead of the creator. Allah (azza wa jal) says:

Tell the believing men to lower their gazes and protect their private parts. That is purer for them. Allah is certainly aware of everything they do. [7]

The Weakening of One’s Honorable Protectiveness of Women

As for the weakening of one’s honorable protectiveness – the praiseworthy type of respectful jealousy one should have of women – individuals afflicted with this temptation to “chase women,” had they had the complete respectful honor for women, they would not dare chase after the women of their brothers (in faith), the women (sisters, daughters, mothers) of their fellow citizens, thereby putting those women into the same types of temptations and tribulations. The type of religious brotherhood we have obliges men to respect and honor his brothers’ womenfolk and those of his fellow citizens, having the same kind of commendable jealousy for their honor and chastity as he has for his own female relatives.

I would ask these men: Would you be happy to know that someone chases after your own wife out of desire for her? Or your daughter, your sister, or other female relatives? Would you like people flirting with them? If he would hate such behavior with his own women, why would he allow his own desires to tempt him into doing the same things with other women? I warn these individuals who have been afflicted with such admiration of women from the very actions which would allow another man to gain influence over his own women. I advise them to prevent his relatives from becoming afflicted with such trials.

The Spreading of Tribulations & Societal Problems

The tribulations and temptations to admire and chase after women are many. Such behavior (because of its popularity and influence) leads to various forms of widespread media, including audio, visual, and written publications, being placed in the hands of our young men and women. They have newspapers and magazines filled with images and articles that arouse their desires, stimulate their emotions, and kindle the fires of passion. Even worse than this media is that which comes to our land from abroad, or sometimes even from our own citizens. We ask Allah to guide them and to protect us from their evil.

Another way this tribulation may spread is by the very blessings which Allah has bestowed on this land: the comfort of its society, its excess wealth, good food, and the overall security and prosperity of our society. Oftentimes, such luxuries lead one’s heart to become empty and the body to become idle from inactivity or unemployment. This is why you almost always find these young men to be one of two types. They are often unsuccessful men who have no careers to occupy their time or attention. They live off the prosperity of other wealthy, successful men. They neither know a skill, nor try to learn one. They do not work towards a specific occupation or official career. Thus, his desires get the better of him and leave him in a perpetual downfall.

Or they may often be men who may work but they waste the results of their labor, wasting their earnings, unconcerned with its value or what results from the bad consequences of their actions. But as for a dignified, determined believer, he does not allow his personality to deteriorate to the point of such shallow yet despicable behavior. Other ways these temptations spread is what some women of immoral conduct themselves perpetrate in their choice of clothing, their appearance, and lustful behaviors. By these choices, they are inclined to promote this type of tribulation. Such conduct was foreign to our righteous predecessors. Some women go to shopping centers to flaunt themselves, to exhibit their beauty with the most attractive clothing they own. They may then throw over it a thin cloak but one that might be shortened or raised up so that her attractive clothing underneath is displayed. They are dressed yet still appear naked, wearing the types of garments the women of Hell wear. The prophet (صلى الله عليه وسلم) said:

There are two types of the people of Hell that I have never seen: (1) People with whips like the tails of cattle with which they beat people, and (2) women who are dressed but appear naked, walking with an enticing strut with their heads looking like the humps of camels. They will never enter Paradise, nor even smell its fragrance although its scent can be perceived from such and such a distance. [8]

Some women also frequent shopping centers adorned with gold jewelry or elegant watches, walking in such a manner and revealing her hands (in an attractive, seductive way) to entice those who see her even though Allah (Azza wa Jal) says:

They (believing women) should not strike their feet in such a manner that the adornment they hide may be known. [9]

Other women go out perfumed, sometimes choosing to wear the strongest, most fragrant perfume so that almost every man she passes who smells her scent, she allures him with it. The prophet (صلى الله عليه وسلم) said about this:

Any woman who has been around incense should not join us in the last evening prayer. [10]

A woman, if she wears perfume and then passes by a gathering (of men), she is this and that (meaning: a type of adulterer, fornicator). [11]

Other women frequent the malls unveiled or wearing a thin veil that barely conceals her face. Perhaps it is even worn as a way of beautifying her face, or just to hide some blemish on her face. Still other women may cover their faces yet they wear the veil so tightly that their nose, eyebrows, and cheeks are shown. These are no doubt temptations.

You also find women roaming shopping centers in a strutting, swaying manner and joke and giggle with their girlfriends. Sometimes they visit shops, with or without need, to chat with the salesman, prolonging their conversation. Perhaps she requests an item stored in the back of the shop that she actually does not want; she just wants to keep chatting with the salesman. Yet Allah (Azza wa Jal) told the prophet’s wives and they were considered the “mothers of the believers,” they were the most pure and farthest from any behaviors or situations of temptation – Allah told them:

Do not be soft in speech (to men) for fear that he in whose heart is a disease should desire (you), but speak in an honorable manner. [12]

Muslims, we have described some things regarding the sickness but is there a cure? The answer is yes and there are several types of medicine thanks to Allah. We are a Muslim nation practicing the religion of Islam, and Allah (Azza wa Jal) has clarified the general responsibilities a man has regarding his family members and the prophet (صلى الله عليه وسلم) has spoken about this as well. As for Allah (Azza wa Jal) He says in His noble book:

You who believe, protect yourselves and your families from a fire whose fuel is people and stones over which are (appointed) angels, stern and severe. They do not disobey Allah in what He commands them but do as they are commanded.[13]

As for the Sunnah, the prophet (صلى الله عليه وسلم) said:

Each of you is a shepherd and each of you is responsible for his flock. The leader is a shepherd and responsible for his flock (i.e., citizens). A man is a shepherd over his family and responsible for his flock. A woman is a shepherd in her husband’s home and responsible for her flock. And a servant, worker is a shepherd over the property of his master, boss. So each of you is a shepherd and is responsible for his flock.[14]

Worshippers of Allah, fear Allah and fulfill your responsibilities. Continuously prevent and discourage the women in your care from visiting shopping centers to behave in manners that contradict religious rulings.

I ask Allah to help us and you with regards to the medicine of integrity and honor, to guide us and guide others with us for He is capable of all things. All thanks are for Allah, the lord of the worlds, and may Allah send peace and prayers on our prophet, Muhammad, and upon his family and companions.

Ibn al-‘Uthaymīn continues in the second part of his Friday sermon…

Oh Muslim brothers. You, men who are caretakers of women, men who are responsible for your families, fear Allah with respect to yourselves and families. Cultivate in them respectable manners and praiseworthy characteristics, and discourage them from becoming the very means which lead to temptations and tribulations. You are men and they are women and men have been charged with taking care of women because of what Allah has given one over the other and because men (are obliged to) spend their wealth to support them. [15]

A man should neither be (helpless, having no influence) as if he were simply a rock in his house, nor should he be as if he is one of the women. Rather, he must act like a man in every sense of the word. Be shepherds; be responsible and influential so that you live among your families as men.

Some people go to great measures to ensure their financial stability, carefully watching their expenses, their checkbooks and bookkeeping. Yet they neglect their family members for whom they are personally and immediately responsible. Such a man, were he to lose a single sheep from his flock (a single coin, for example), he would search right and left for it until it is found. All the while, he remains unconcerned that his family members, his sons and daughters, are losing their manners and good character.

Men are protectors and maintainers of women by what Allah has given one over the other and what they spend (to support them) from their wealth.

Fulfill the obligations Allah has placed over you. This is my advice I present to you as I remind you that you are responsible for your families because Allah told you this and the prophet (صلى الله عليه وسلم) has charged you with this. Do you want to waste this trust you have been given? Do you want to be unable to answer when you are made to stand in front of Allah and asked about this trust?

Fear Allah and take seriously the obligations Allah has placed on you. Do not neglect and waste your chances at raising your family. If you fail in the upbringing of your family and this man fails his family and that man fails, soon the entire society becomes corrupt. Society is a conglomeration made up of individuals, so when the individuals become corrupt the entire population is corrupt.

I conclude this speech of mine asking Allah (Azza wa Jal) to assist us and you all in fulfilling our responsibilities we have regarding the safeguarding of our families. Oh Allah, help us care for our families, providing the best care for them.

Footnotes:

[1]This is a sermon given by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn before a Friday prayer. The complete opening and closing supplications of the scholar have been omitted. The Arabic text and audio, at the time of translation, is available at: http://www.ibnothaimeen.com/all/khotab/article_265.shtml.
[2] The Quran, Sūrah al-Anfāl, 8:25
[3] Collected by al-Bukhārī. Allah confirms this in Sūrah Āli-‘Imrān, 3:14, as He mentions various things people covet, beginning the list with women: Beautified for people is the love of that which they desire: women…
[4]Sūrah al-Isrā, 17:32
[5]Sūrah al-Isrā, 17:16
[6]Sūrah al-Furqān, 25:68-70
[7] Sūrah al-Nūr, 24:30
[8] Collected by Muslim
[9] Sūrah al-Nūr, 24:31
[10] Collected by al-Nasāī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Nasāī (no. 4739)
[11] Collected by al-Tirmidhī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2237). In a similar narration collected by al-Nasāī and graded as authentic by al-Albānī in Ṣaḥīḥ Sunan al-Nasāī (no. 4737), the prophet (صلّى اهلل عليه وسلّم) said explicitly: “Any woman who wears perfume and then passes by people so that they smell her fragrance, she is an adulterer, fornicator”
[12] Sūrah al-Aḥzāb, 33:32
[13] Sūrah al-Taḥrīm, 66:6
[14] Collected by al-Bukhārī
[15] This is based on the verse in Sūrah al-Nisā, 4:34:

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:
http://www.authentic-translations.com/trans-pub/at_misau_20.pdf

Do not wrong ourselves especially in these Sacred Months – Abu Muhammad Al Maghribee [Short Clip|En]

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Virtues of the Month of Muharram and Fasting on Aashoora – Abu Muhammad Al Maghribee [Audio|En]

The Four Sacred Months – Tafseer Ibn Kathir

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(36. Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.)

 Soorat at-Tawbah 9:36

The Year consists of Twelve Months

Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,

(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban.”

The Prophet then asked, (What is the day today’) We said, “Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn’t it the day of Nahr) We replied, “Yes.” He further asked, (Which month is this) We again said, “Allah and His Messenger know better,” and he kept quiet and made us think that he might give it another name. Then he said,(Isn’t it the month of Dhul-Hijjah) We replied, “Yes.” He asked, (What town is this) We said, “Allah and His Messenger know better,” and he kept quiet until we thought that he might change its name. He asked, (Isn’t this the (Sacred) Town) We said, “Yes.” He said,

(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.)

Al-Bukhari and Muslim collected this Hadith.

In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma’ Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, “…and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir’ a place, it means to leave it… Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one’s property… and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then….They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda’ – that is – the heat, and they say that the branch Ramadat when it is thirsty…And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that…”

The Sacred Months

Allah said,

(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion.

The Prophet said,

(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban).

The Prophet said “Rajab of Mudar” to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely.

Allah said next,

(That is the right religion), that is the Straight Law, requiring implementing Allah’s order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,

(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,

(…and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months

`Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah’s statement,

(Verily, the number of months with Allah…), is connected to

(so wrong not yourselves therein), “In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.” Qatadah said about Allah’s statement,

(so wrong not yourselves therein), “Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.”

He also said,

“Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.”

Fighting in the Sacred Months

Allah said,

(and fight against the idolators collectively), all of you,

(as they fight against you collectively.), all of them,

(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,

(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,

(Then when the Sacred Months have passed, kill the idolators…) 9:5. As for Allah’s statement,

(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,

(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191.

As for the Messenger of Allah laying siege to At-Ta’if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta’if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.

Source: Tafseer Ibn Kathir, Soorat at-Tawbah 9:36, Dar-us-salam english Publications

We ask Allaah to make us firm upon Eemaan & to conclude our lives with it – Imam Tahaawi | Dawud Burbank [Short Clip]

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This short clip was extracted by AbdurRahman.Org from # 60 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

What is ijmaa? (Consensus or Unanimous Agreement of the Scholars) – Dr. Saleh As Saleh [Audio|En]

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Posted from: Sources of Knowledge In Islam – Dr. Saleh As Saleh

Knowledge means: The statements of Allaah & His Messenger & the statements of the Sahaabah, along with ijmaa and Qiyaas – Shaikh Muhammad Bazmool

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THE FOURTH FOUNDATION:

Knowledge means: The statements of Allaah and His Messenger and the statements of the Sahaabah (Companions), along with the unanimous agreement of the scholars (ijmaa’) and correct logical conclusion (qiyaas).

Therefore, the Qur’aan and Sunnah must be understood in light of the understanding of the Companions and those who followed them in goodness. This is the Way of the Believers, as Allaah says:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ
سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows a way other than the Way of the Believers, We will turn him to what He has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

How excellent is the statement of the one who said:

“Knowledge is: (what) Allaah said, (what) His Messenger said, (and what) the Companions said, there being no variance in this. Knowledge is not that you present a difference imprudently between the Messenger and the view of a fool. Nay, nor is it the presenting of a difference ignorantly Between the texts and the view of a Faqeeh (Scholar) Nay, nor is it the rejection of texts intentionally out of fear of falling into tajseem [14] and tashbeeh.” [15]

Al-Awzaa’ee, may Allaah have mercy on him, said:

“Knowledge is what the Companions of Muhammad صلى الله عليه وسلم have reported. Anything beyond this is not knowledge.” [16]

Az-Zuhree, may Allaah have mercy on him, would write down the statements of the Taabi’een, and Saalih bin Kaysaan would oppose him in this. Later, he felt remorse for having abandoned that. [17]

This is also the path that Abu Haneefah An-Nu’maan followed, may Allaah have mercy on him and be pleased with him.

Ibn Al-Mubaarak, may Allaah have mercy on him, said: “I heard Abu Haneefah say:

‘When something is reported from the Prophet, we take it. And when something is reported from the Companions of the Prophet صلى الله عليه وسلم, we choose from their opinions. And when something is reported from the Taabi’een, we contest with them (with our views as to which is correct).’” [18]

This was the same path taken by Maalik bin Anas Al-Asbahee, the Imaam of Madeenah, may Allaah have mercy on him and be pleased with him.

When his book al-Muwatta’ was mentioned to him, Maalik said:

“It contains the hadeeth of Allaah’s Messenger and the statement(s) and opinion(s) of the Sahaabah and the Taabi’een. I also voiced my opinion based on Ijtihaad (scholarly deduction) and on what I found the people of knowledge upon in our lands, not transgressing that for the views of others.” [19]

This was also the path that Ash-Shaafi’ee adhered to, may Allaah have mercy on him and be pleased with him. [20]

Ash-Shaafi’ee, may Allaah have mercy on him, said:

“Knowledge is of several categories:

First: The Book and the Sunnah, if it is an authentically reported Sunnah;

Second: The unanimous agreement of the scholars in those matters in which proof from the Book and the Sunnah cannot be found;

Third: When some (or one) of the Companions of the Prophet صلى الله عليه وسلم said something and we don’t know of any opposition to that from the rest of them;

Fourth: When the Companions of the Prophet صلى الله عليه وسلم differed among themselves, yet he صلى الله عليه وسلم did not object to them.

Fifth: Qiyaas (analytical deduction) of one of these categories.

One should not go to another source apart from the Book and the Sunnah so long as they are both present (i.e. proof is found in them). Knowledge should be taken from the highest source.” [21]

This was also the way of Ahmad bin Muhammad bin Hanbal, may Allaah have mercy on him and be pleased with him.

Ahmad bin Muhammad bin Hanbal said:

“If a hadeeth from the Prophet صلى الله عليه وسلم exists on an issue, we should not take the opinion of someone else that is in opposition to it – regardless if he is one of the Companions or those that came after them.

And if there exist conflicting views from the Companions of Allaah’s Messenger on a particular issue, we may choose from their opinions. However, we do not transgress from their opinions to the views of someone else.

And if no statement from the Prophet or his Companions exists on an issue, we may choose from the opinions of the Taabi’een…” [22]

Muhammad bin Al-Hasan said:

“Whoever is knowledgeable of the Book and the Sunnah, and of the opinions of the Companions of Allaah’s Messenger صلى الله عليه وسلم, and the views favored by the Muslim Fiqh scholars is allowed to exert his opinion by way of (scholarly) Ijtihaad in those matters in which he finds difficulty, thus ruling by it and implementing it in his prayer, fast, Hajj, and all of the other things he was commanded and prohibited to do.

But if he exerts his efforts to come up with an opinion, and investigates and applies analytical deduction, and still doesn’t come up with the correct view, he is permitted to act on his resulting view, even if he did err in attaining the correct view that should be followed.” [23]

Muhammad bin Al-Hasan also said:

“Knowledge is of four types:

1. That which is found in the clear Book of Allaah, and what is analytically deduced from it;

2. That which is found in the reported Sunnah of Allaah’s Messenger, and what is analytically deduced from it;

3. That which the Sahaabah (Companions), may Allaah have mercy on them, unanimously agreed on, and what is analytically deduced from it;

This also includes the issues they differed on, so long as it doesn’t transgress beyond their views. If one of their opinions is chosen, that (view) is considered knowledge that was analytically arrived at.

4. That which the majority of the Muslim Fiqh scholars have favored as well as what is analytically deduced from that and which serves as an equivalent to it.

Knowledge does not exceed the boundaries of these four types.” [24]

* This foundation consists of several matters, amongst which are:

1. A student of knowledge should accustom himself to connect issues with their evidences from the Book and the Sunnah, according to the understanding of the pious predecessors (Salaf as- Saalih). This is where the importance of the books written on the rulings found in ayaat and ahaadeeth and the books on the narrations of the Companions comes in.

2. The Sunnh of the Messenger of Allaah صلى الله عليه وسلم is divided into two types:

A. The apparent Sunnah, which is explicitly clear, and

B. The unapparent Sunnah, which is not explicitly clear.

As for the first type of Sunnah, which is the clear and apparent Sunnah, then it refers to what is clearly attributed to the Prophet صلى الله عليه وسلم from statements, actions, tacit approvals, behavioral descriptions and physical attributes. This is considered “the Sunnah” according to the scholars of Hadeeth.

From the categories above, those that are related to religious rulings, and which serve to establish obligations and laws, are: his صلى الله عليه وسلم statements, actions, and tacit approvals. This is why the scholars that formulate principles (Usooliyoon) and those that excel in Jurisprudence (Fuqahaa) have limited the definition of the Sunnah to just these categories, since their main objective was just to clarify the religious laws.

The second type of Sunnah, which is the Sunnah that is not explicitly clear, refers to that which is attributed to one of the Companions for which there is no room for opinions in the matter or that which takes on the ruling of being raised to a saying or action of the Prophet.

This consists of the following scenarios:

A. When a Companion makes a statement on a matter in which there is no room for one’s opinion to enter into it (i.e. so naturally he received knowledge of it from the Prophet);

B. When a Companion issues an opinion and there is no text that contradicts it;

C. When a Companion explains the circumstances under which a verse from the Qur’aan was revealed, in a clear manner;

D. When a Companion explains something that has been reported;

E. What has been reported from the Companions concerning their difference of opinion in the description of acts of worship;

F. What has been reported from the Companions, in that which is known as “Interpretative Recitation”;

G. What has been reported from them as interpretations of the noble Qur’aan from some of the scholars.

It is for this reason that a student of knowledge must strive to find out what has been reported on the Companions with regard to issues of knowledge.

However, there are some shortcomings that occur in this aspect, and that is due to several reasons:

First: There is a general lack of concern for finding out which narrations are authentic from which are weak.

Second: Verifying the opinion of a Companion on an issue.

Third: Discrediting the ascription of an opinion to a Companion before verifying if it was the last of the views he had on the issue or not.

3. In order to fully implement this principle, you must know that it is not permissible for us to introduce an opinion on a particular issue that is outside the realm of their views.

Their statements – may Allaah have mercy on them – show a unanimous agreement on this approach. So whoever transgresses beyond the fold of their views has departed from the path of the believers. We also just recently quoted their statements in this regard.

Abul-Mudhfar As-Sama’aanee, may Allaah have mercy on him, said:

“We were ordered to follow and encouraged to do that. And we were prohibited from innovating as well as warned against it. The trademark of Ahlus-Sunnah is their following of the Salaf whilst abandoning everything that is innovated and newly-introduced.” [25]

Ibn Taimiyyah, may Allaah have mercy on him, said:

“Whoever interprets the Qur’aan or the Hadeeth, explaining them in a way that is different from the well-known interpretations of the Companions and Successors, is fabricating a lie on Allaah, denying Allaah’s verses and distorting words from their proper places. This is opening the door to heresy and atheism. The falsehood of this is known in the religion of Islaam by necessity.” [26]

So it is not for anyone to interpret a verse or a hadeeth in a manner that contradicts the interpretation of the Companions of Allaah’s Messenger, may Allaah be pleased with them.

Ibn Rajab, may Allaah have mercy on him, said:

“And in our time – I say: And in our time, this applies even more [27] – the recording of the statements of the exemplary Salaf is restricted to the time of Ash-Shaafi’ee, Ahmad, Ishaaq and Abu ‘Ubayd. So let the individual beware of what was introduced after them, for indeed there were many innovations that were introduced after their time. And there appeared those who ascribed themselves to following the Sunnah and the Hadeeth, such as the Dhaahirees and their likes who are the greatest in opposing it (i.e. the Sunnah) due to their deviation from the Imaams and their isolation from them in coming up with an understanding (of the texts), or their taking a view that the Imaams before them never held.” [28]

I say:
Ahmad bin Hanbal, may Allaah have mercy on him, said:

“Beware of speaking on an issue for which you do not have an Imaam (i.e. scholar who preceded you in it).” [29]

4. It is due to this principle – which is understanding the Glorious Qur’aan and the Prophetic Sunnah in light of the understanding of the Companions, may Allaah be pleased with them – that you will not find Ahlus-Sunnah wal-Jamaa’ah, the people of Hadeeth, engaging in the interpretation of the glorious Qur’aan or the explanation of the meanings of the Hadeeth from a linguistic and intellectual standpoint. Rather, you will find them investigating into the narrations, compiling the reports of the Salaf in their books, and basing their understanding and analytical deductions on that, contrary to the people of innovations and desires!!

Ibn Taimiyyah, may Allaah have mercy on him, said:

“The Murji’ah have deviated concerning this foundation (i.e. Eemaan) from what is clearly stated in the Qur’aan, the Sunnah and the statements of the Companions and those who follow them in righteousness. Instead, they have relied on their personal views and on the perverted interpretations they have reached from their understanding of the (Arabic) language. This is the way of the people of innovation. And this is why Imaam Ahmad would say: ‘The majority of the time that people fall into error is due to misinterpretation and incorrect analogy.’

This is why we find the Mu’atazilah, the Murji’ah, the Raafidah and other groups of innovators interpreting the Qur’aan with their own opinions and intellects and what they understand from it linguistically. As a result of this, you will find that they do not rely on the narrations of the Prophet, the Companions, the Successors or the Muslim Imaams. So they neither rely on the Sunnah nor do they rely on the unanimous consensus or reports of the Salaf. Rather, they just rely on the intellect and the language.

We also do not find them relying on the recorded books of Tafseer and Hadeeth and the narrations of the Salaf. Instead, they only rely on the books of literature and rhetoric that their leaders fabricated. This is also the way of the heretics. They only accept what is in the books of philosophy, literature and language. As for the books on Qur’aan, Hadeeth and Narrations, they do not give any importance to them.

These individuals turn away from the texts of the Prophets since according to them, they do not produce any knowledge!

And they are the ones who interpret the Qur’aan according to their own personal views and understanding, without resorting to any of the narrations of the Prophet and his Companions. We already mentioned previously the statements of Imaam Ahmad and others which show the prohibition of this and an indication that this is the way of the people of innovation.” [30]

He also said:

“Innovations only entered into the beliefs of the innovators because of the fact that they turned away from this path and began to base the Religion of Islaam on leads that were not correct, either due to what the verbatim indicated or what was understood from the meanings. They did not reflect on the explanation that came from Allaah and His Messenger. All leads that contradict the explanation of Allaah and His Messenger are considered misguidance.” [31]

Disregarding the ahaadeeth and narrations of the Salaf while relying on just the language and intellect to understand the Qur’aan and Hadeeth is a method that has been embarked upon in recent times by the Orientalists. So when they need to research a narration, they simply quote from the books of Al-Jaahidh or from the book al-Aghaanee or from al-‘Aqd-ul-Fareed. And if quoting becomes hard on them, they just say: “This conforms to the intellect!”

Contrary to this, a Muslim who follows what the Prophet and his Companions were upon confines his comprehension and understanding of the Glorious Qur’aan and Prophetic Sunnah to conform to the understanding of the Companions, may Allaah be pleased with them, and doesn’t leave from their fold.

And if he must resort to Ijtihaad (scholarly deduction) or investigation on an issue, he searches if there is someone before him (Salaf) that held that view so that he may follow him, and if not, he leaves it alone. This is since all good lies in following those who preceded (Salaf), while all evil lies in the innovating of those who came after (Khalaf). So stick to the early generation.

Footnotes:

14 Translator’s Note: The evil act of ascribing anthropomorphic qualities to Allaah such as claiming that He has a physical hand.

15 Translator’s Note: The evil act of comparing and likening Allaah’s attributes to the attributes of a created being, such as by saying Allaah’s hand is like a human’s hand.

16 Transmitted by Ibn ‘Abdil-Barr in Jaami’ Bayaa al-‘Ilmi wa Fadlihi (2/29)

17 Reported by Al-Khateeb Al-Baghdaadee in Taqyeed-ul-‘Ilm (pg. 106-107) and Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/76-77) in the footnotes of brother Muhammad Naasir Al-‘Ajamee to Bayaan Fadlu ‘Ilm-is- Salaf (pg. 69)

18 Akhbaar Abee Haneefah of As-Saymaree (pg. 10) on the authority of Abu Yoosuf and Eeqaadh Himam Uleel- Absaar (pg. 70)

19 Tarteeb-ul-Madaarik (1/193)

20 His statement preceded in the first part of this foundation, but this is another one of his statements.

21 Al-Madkhal ilaas-Sunan-il-Kubraa (pg. 110)

22 Al-Musawwadah (pg. 276)

23 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/61)

24 Reported by Ibn ‘Abdil-Barr in Jaami’ Bayaan al-‘Ilmi wa Fadlihi (2/26)

25 Al-Intisaar Li-Ahlil-Hadeeth of Abul-Mudhfar As-Sama’aanee, which is found in Sawn-ul-Mantiq wal-Kalaam (pg. 158)

26 Majmoo’-ul-Fataawaa (13/243)

27 Translator’s Note: This statement is from the author, Shaikh Muhammad Baazmool.

28 Bayaan Fadlu ‘Ilm-is-Salaf (pg. 69)

29 This was quoted in Majmoo’-ul-Fataawaa (21/291) and Ibn Al-Jawzee mentioned its chain of narration in Manaaqib-ul-Imaam Ahmad bin Hanbal (pg. 178)

30 Al-Eemaan (pg. 114)

31 Majmoo’-ul-Fataawaa (7/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Caller must destroy the obstacles that stand between him and the people – Shaykh Ibn Uthaymeen

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The Fifth Provision: The Caller must destroy the obstacles that stand between him and the people

The Caller must destroy the obstacles that stand between him and the people. This is since many of our brothers who are Callers, when they see people committing some evil, their over-protectiveness and hatred for this evil causes them to not go to these people and advise them. This is an error and it is not from wisdom at all. Rather, wisdom mandates that you go to them and invite them (i.e. give them da’wah), that you convey to them the truth, inciting them and intimidating them (with the Qur’aan and the Sunnah). Do not say that these people are sinners and that I cannot walk amongst them. O Muslim Caller, if you can’t walk amongst these people and go to them to call them to Allaah, then who will take charge of them? Won’t one of those individuals take charge of them? Won’t people who have no knowledge take charge of them? This should never be. This is why the Caller must have patience. And doing this is part of the patience that we talked about previously that the Caller must have. He must have patience and hate these evils. However, he must break the barriers between him and the people, such that he is able to bring his da’wah (call) to those who are in need of it. But as for him being haughty, then this is in opposition to what the Messenger (sallAllaahu ‘alayhi wa sallam) used to do. As is well known, the Prophet would go to the polytheists in their gathering places and call them to Allaah. And it has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Will not someone take me so that I may convey the words of my Lord, for indeed Quraish has prevented me from conveying the Words of my Lord.”

This was the habit of our Prophet, our Imaam and our role model Muhammad (sallAllaahu ‘alayhi wa sallam). So it is obligatory upon us to be like him when calling (Da’wah) to Allaah.

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

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