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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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Utilise your Time in Beneficial Matters & keep away from Qeela wa Qaal – Shaykh Uthaymeen

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THE FOURTH LEGACY

I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:

Until, when death comes to one of them, he says:”My Lord! Send me back, That I might do righteousness in that which I left behind.” [Surah Al-Mu’minoon: Aayahs 99-100]

Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.” [4] Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!

[4] Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.

Source: Excerpted from Very beneficial article : 

A Concise Legacy : Shaykh ibn Uthaymeen
Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

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

Ideologies of Disbelief : Marxism, Leninism, Communism, Socialism & Ba’athism – Imam Ibn Baz

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From the ideologies of disbelief that contradict the authentic Creed and oppose what the messengers came with is:

What the atheists of this era believe in, such as the followers of Marx, Lenin and others who call to atheism and disbelief, regardless of whether they call that socialism, communism, ba’athism or any other name, for indeed from the base principles of these atheists is the belief that there is no god and that life is only (based on) matter. And from their principles is to reject the Day of Final Return, Paradise, Hellfire, and to disbelieve in all of the religions. Whoever examines their books and studies what beliefs they were upon will come to know that with full certainty. No doubt this belief is in contradiction to all of the heavenly revealed religions and leads its followers to the worst of fates in this world and the Hereafter.

Source: The Correct Belief and what Opposes It – Imaam ibn Baaz [eBook]

Allaah’s Permission – Dr. Saleh As-Saleh [Audio Clip]

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Exposing Someone’s Evil and Propagating it under the Pretense of Advising – Imam Ibn Rajab

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From the apparent signs of condemning is: Exposing someone’s evil and propagating it under the pretense of advising, while claiming that it is only these defects that are making him do it, general or specific. Meanwhile, on the inside, his aim is only to condemn and cause harm.[33]

So he is from the brothers of the hypocrites, those whom Allaah has disparaged in His Book in many places, for indeed Allaah disparages those who outwardly display a good action or saying, while intending inwardly to accomplish a mischievous and evil goal. And He has counted that as one of the aspects of hypocrisy, as is stated in Surah Baraa,[34] in which He humiliates the hypocrites and exposes their despicable attributes:

“And as for those who set up a masjid in order to cause harm, (spread) disbelief, disunite the believers and to make it as an outpost for those who made war against Allaah and His Messenger since aforetime, they will indeed swear that their intention is nothing but good. But Allaah bears witness that they are certainly liars.” [Surah At-Tawbah: 107]

And Allaah says:

“Think not that those who rejoice in what they have done, and love to be praised for what they have not done – do not think that they are rescued from the torment. And for them is a painful punishment!” [Surah Aali ‘Imraan: 188]

This ayah was sent down concerning the Jews, when the Prophet صلى الله عليه وسلم asked them about something and they concealed knowledge of it informing him instead of something else. Yet they showed to him that they had indeed informed him about what he had asked them. And they sought praise from him صلى الله عليه وسلم because of it and became joyous at what they gained by concealing it and because he صلى الله عليه وسلم asked them. This is what Ibn ‘Abbaas radhi Allaahu anhu stated and his hadeeth concerning that is transmitted in the two Saheeh collections. [35]

Abu Sa’eed Al-Khudree radhi Allaahu anhu said:

“There was a group of men among the hypocrites who when the Messenger of Allaah صلى الله عليه وسلم would go out to fight in the (military) expeditions, would refrain from going with him. And they would be happy with opposing the Messenger of Allaah صلى الله عليه وسلم with their sitting (instead of fighting). So when Allaah’s Messenger صلى الله عليه وسلم would arrive, they would make excuses for themselves and swear to him. And they loved to be praised for that which they did not do. So this ayah was revealed.” [36]

Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is that someone outwardly displays a saying or an action, while presenting an image in which he appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal he has kept hidden inwardly. And he basks in the praise he receives for that which he has outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is carried out effectively by this deception!!

Anyone with this characteristic definitely falls under the (threat) of this ayah – thus he is threatened with a painful torment. An example of this is:

When someone desires to defame a man, belittle him and expose his faults so that people turn away from him. This is done either because he loves to cause harm to him, because of his enmity towards him, or because he fears him due to a rivalry that exists between them with regard to wealth, leadership, or other blameworthy causes. So he does not find a way towards accomplishing his goal, except by publicly degrading him due to some religious reason.

For example, someone (i.e. a scholar) has refuted a weak opinion from the many opinions of a well-known and famous scholar. So this (evil) individual spreads that amongst those who respect that scholar, saying: “This person (that did the refutation) hates this scholar, and is only defaming and criticizing him.” So by doing this, he (the evil person) deceives all those people that hold that scholar in esteem, making them believe that such a refutation was done out of hatred and with insult on the part of the one refuting, and that his deed was full of audacity and arrogance. So he (the evil person) is (outwardly) defending this scholar and uplifting the abuse from him – and that is an act pleasing to Allaah and in obedience to Him. So he combines this outer facade of advising with two disgusting and forbidden things: [37]

First: The insinuation that this scholar’s refutation of the other opinion was done out of hatred, seeking to belittle (the other scholar), and as a result of following his desires. But (in reality) he only desires by it to advise the believers and to make known some aspect of knowledge that is unlawful to keep concealed.

Second: He (the evildoer) manifests and magnifies the (scholar’s) criticism (for the other scholar), so that he can fulfill his desire and achieve his evil goal under the pretense of advising and defending the scholars of the Religion.

This type of evil plotting is similar to the injustice and oppression displayed by the tribe of Marwaan and their followers, who won the people’s affection and at the same time, turned these people’s hearts away from ‘Alee bin Abee Taalib, Al-Hasan, Al-Husayn and their offspring, may Allaah be pleased with all of them.

When ‘Uthmaan radhi Allaahu anhu was killed, the Muslim nation did not see anyone possessing more right to succeed him other than ‘Alee radhi Allaahu anhu, so they pledged allegiance to him. So those who sought to turn the people away from him set about their goal by manifesting the outrageous and scandalous murder of ‘Uthmaan. And it was just as they said it was.

But then they added to it that the one who conspired his murder and carried it out was none other than ‘Alee radhi Allaahu anhu. And this was a lie and a slander against him! And ‘Alee radhi Allaahu anhu would swear and reaffirm his oaths in denying this accusation – and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to fight against him, claiming that their struggle was for the sake of the Religion and that it was pleasing to Allaah, and then they began to fight with his children. These individuals strove hard in publicizing this (lie), propagating it on the mimbars on the days of Jumu’ah, as well as on other occasions in which there were large gatherings. This continued until it settled into the hearts of their followers that the matter was as these individuals said it was, and that the tribe of Marwaan had more right (to the Khilaafah) than ‘Alee and his children due to their closeness to ‘Uthmaan, and that they had more right to avenge his radhi Allaahu anhu death. So in doing this, they were able to unite the hearts of the people against ‘Alee and his sons and to turn the people to fight against him and his children after him. This asserted the kingship for them and their rule became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning: “No one amongst the Companions was more restrained from (causing harm to) ‘Uthmaan than ‘Alee.” So it would be said to him: “Then why did the people revile him?” So he would respond: “The kingship (i.e. end of the Khilaafah) would not be established if it weren’t for that.”

The meaning of this is that if they did not turn the people’s hearts away from ‘Alee radhi Allaahu anhu and his children, and if they didn’t attribute the injustice done to ‘Uthmaan to them, the hearts of the people would not feel sympathy for them (later), due to what they knew of their beautiful attributes and honorable qualities, for they used to rush to follow them and pledge allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and the people ceased obeying them. [38]

Footnotes:

[33] This is from the actions of the heart which no one has knowledge of except Allaah, the Most Perfect.

[34] [Translator’s Note: He means Surah At-Tawbah]

[35]Reported by Al-Bukhaaree (9/301), Muslim (17/123), Ahmad (1/298) and Ibn Jareer (4/207).

[36] Reported by Al-Bukhaaree (8/233), Muslim (17/123) and Ibn Jareer (4/205). It must be noted here that Al-Haafidh Ibn Hajr mentioned in Al-Fath (9/301) that it is possible to combine these two causes for the ayah’s revelation found in the two hadeeths by saying that it was revealed with regard to both of these groups (Jews and hypocrites). Shaikh Muqbil bin Haadee Al-Waadi’ee said in his As-Saheeh-ulMusnad (pg. 35): “If the hadeeth of Abu Sa’eed is more established then that takes more precedence because the hadeeth of Ibn ‘Abbaas is from that which the two Shaikhs have been criticized by, as has been stated in Muqaddimat-ul-Fath (20/132) and as is stated in Fath-ul-Baaree (9/302). And there is no point in restricting it to only the People of the Book…”

[37][Translator’s Note: We ask the noble readers to consider these precious words stated by the author and compare them with the likes of the situations we find today. No doubt the scholars of the Sunnah in these days are accused in such a manner. Such an example can be found in Imaam Muhammad Naasirud-Deen Al-Albaanee (rahimhullaah) and the lies and attacks that were launched against him by Hasan Saqqaf, Kabbani and their likes, who make themselves appear as though they’re advising the Muslim ummah. But yet in reality they are doing no more than discrediting, defaming and belittling a scholar. And the claims that come from them are well known in that these scholars, such as Al-Albaanee, who warn against “blind-following” are labeled as deviants who hate the four Imaams and who want to do away with their teachings! May Allaah give us the ability to see through the false accusations of the ignorant and the unjust.]

[38] See Al-‘Awaasim min-al-Qawaasim of the Qaadee Ibn Al-‘Arabee al-Maalikee (rahimahullaah) for in there is what is sufficient for one who seeks the truth about this subject, Allaah willing.

Source: From the al-ibaanah eBook :
The Difference between Advising and Condemning – Imaam Ibn Rajab

That is purer for your hearts and their hearts – Shaykh Salih Fawzan

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“And when you ask them (i.e. Prophet’s wives) for something, then ask them from behind a veil (Hijaab).” [Surah Al-Ahzaab: 53]

Even though the ones intended by this verse were the wives of the Prophet, the verse is general. So the wording in the verse is specific for the Prophet’s wives, while its meaning is universal for all women since the Prophet’s wives are the role-models for the believing women. Allaah explains this thoroughly in His next statement, where He says:

ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“That is purer for your hearts and their hearts.” [Surah Al-Ahzaab: 53]

Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is “purer for your hearts and their hearts” from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab.

A society that strictly adheres to the Hijaab is preserved from the corruption of morals. In fact, it is the lack of Hijaab that results in immorality and the temptation of men’s desires. Therefore Allaah’s saying: “That is purer for your hearts and their hearts” contains a basis that is universal for the whole ummah since the Hijaab consists of a purification of the hearts for both men and women in an equal manner. It blocks all the pathways that lead to the corruption of morals.

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Three Categories Of The Bearers Of Knowledge – Imam Ibn Rajab

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The Commander of the Believers has divided the carriers of knowledge into three categories:

Category One: The People of Doubts

They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty. From that, he came out producing such acts as innovations and misguided affairs.

Category Two: The People of Desires

Their portion is of two types:

The first consists of he who seeks after the worldly life, under the pretense of desiring knowledge. So he makes knowledge a means of attaining worldly goals.

The second portion consists of the one who is overcome with the desire of amassing worldly gains, its riches and its treasures.

None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is only like that of the cattle.

For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the likeness of a dog. The donkey and the dog are the lowest forms of animals and the worst types of examples.

Category Three: The Carriers of Knowledge

They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and clear proofs of Allaah.

It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah. This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge from this category.

Al-Hasan Al-Basree (rahimahullaah) said:

“The reciters of the Qur’aan are of three types:

Those who take it as a commodity and gain their sustenance from it.

Those who establish its words, yet neglect its commandments (i.e. read it but don’t practice it). Due to (their knowledge of) it, they act arrogantly towards the people of their land and they use it (the Qur’aan) as a support for gaining positions of authority. These types of people from among the bearers of the Qur’aan are many. May Allaah diminish their number!

There is also a type of people that apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it, their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left them. They are the ones upon whom Allaah sends His rain down and He sends victory through them over the enemies. By Allaah, this type of people from among the carriers of the Qur’aan are more honorable than that of flaming torches in the sight of the rest of the reciters of the Qur’aan.”

Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable amongst the other reciters than the example of flaming torches.

From the E-Book: Alleviating Grievances in Describing the Condition of the Strangers

Wiping the Face with the Hands After Du’a – alifta

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Fatwa no. 2396

Q: Some callers to Allah (Exalted be He) told us that a Muslim should not wipe over his face after making Du`a’ (supplication), because this is a form of Bid`ah (innovation in religion), as they say. They further say that if the Mu’adhin (caller to Prayer) says while performing Iqamah (call to start the Prayer): “The time of Salah (Prayer) has come”, it is not permissible for prayers to say: “May Allah establish it and cause it to continue.” Kindly give us the legal opinion in this regard.

A: First, the slave’s calling upon his Lord and asking Him for his needs is valid and encouraged, and raising the hands while performing Du`a’ (supplication) to beseech Allah (Exalted be He) and turn to Him, is an established act of worship.

Concerning wiping over the face after making Du`a’, there is Hadith which is classed as Da`if (weak) and is related by Ibn Majah from the narration of Salih ibn Hassan Al-Nadry on the authority of Muhammad ibn Ka`b Al-Qurazhy from Ibn `Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said, When you supplicate Allah, do so with the palms of your hands, not with their backs. After you have finished, wipe your face therewith. [1]

This Hadith is Da`if due to the weakness of Salih ibn Hassan. He was classified as a weak narrator by Ahmad, Ibn Ma`in, Abu Hatim, and Al-Daraqutny. Al-Bukhari said that his narrated Hadith are rejected, and the same was said by Abu Nu`aym Al-Asbahany who said that his (Salih’s) Hadith are rejected and he is Matruk (a narrator whose Hadith transmission was discarded due to unreliability). Ibn Hibban said: He used to listen to songs and singers and also used to narrate fabricated Hadith while falsely ascribing them to trustworthy narrators. It is also said by Ibn Al-Jawzy concerning this Hadith, it is unauthentic because of the presence of Salih ibn Hassan.

There is another Hadith in this regard related by Al-Tirmidhy in his Sunan: Abu Musa Muhammad ibn Al-Muthanna and Ibrahim ibn Ya`qub and others said: We were told by Hammad ibn `Isa Al-Juhany on the authority of Hanzhalah ibn Abu Sufyan Al-Jumahy from Salim ibn `Abdullah from his father, from `Umar ibn Al-Khattab (may Allah be pleased with him) that he said: Whenever Allah’s Messenger (peace be upon him) raised his hands for supplication, he would not lower them until he had passed them over his face.[2] Muhammad ibn Al-Muthanna said in the Hadith he narrated: “He did not put them back down until he had wiped them over his face.” [3]

Abu `Isa said: This is a Sahih Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration) Hadith which has only one narration by Hammad ibn `Isa and he is the only narrator of it although his narrations are few. Hanzhalah ibn Abu Sufyan is a Thiqah (trustworthy) narrator, as judged by Yahya ibn Sa`id Al-Qattan. However, the Hadith has in its Sanad (chain of narrators) Hammad ibn `Isa who is a weak narrator as well as being the only narrator of the Hadith as mentioned by Al-Tirmidhy in his Sunan.

As Du`a’ is a prescribed `Ibadah (worship), and there is no authentic evidence from the Sunnah of the Prophet (peace be upon him), whether in his words or actions to support that; rather, only Da`if narrations, it is preferable to abandon that act in favor of the authentic Hadith in which there is no mention of wiping over the face after finishing Du`a’.

Second, the basic rule concerning acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion), and Allah (Exalted be He) is only to be worshipped in the manner that He ordained.

Furthermore, it has not been authentically narrated from the Prophet (peace be upon him) upon hearing the Iqamah, that he said: “May Allah establish it and cause it to continue”. But this was narrated by Abu Dawud in his Sunan from a weak narrator. He said: We were told by Sulayman ibn Dawud Al-`Ataky who said: We were told by Muhammad ibn Thabit who said: I was told by a man from the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) on the authority of Shahr ibn Hawshab from Abu Umamah or from some of the Sahabah (Companions of the Prophet) that Bilal started to declare Iqamah, and when he said, “The time of Salah has come,” the Messenger of Allah (peace be upon him) said, “May Allah establish it and cause it to continue.” The reason behind the weakness of that Hadith is that its Sanad had an unknown narrator whose narration is not considered reliable. Therefore, the saying “may Allah establish it and cause it to continue” is not prescribed, because it was not authentically reported; rather, it is preferable on the part of anyone hearing the Iqamah to say as the person who declares it says, because it takes the same ruling as Adhan (call to Prayer). The Prophet (peace be upon him) said, When you hear the Mu’adhin (caller to prayer), repeat what he says.

Footnotes:

[1] Abu Dawud, Sunan, Book on Salah, no. 1485; and Ibn Majah, Sunan, Book on supplication, no. 3866.

[2] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

[3] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

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

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