The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Islam

The Ruling in Divulging Marital Secrets – Shaykh Uthaymeen

AbdurRahman.org's avatar by

Question:

Some women are overcome by the urge to communicate what is said in the house and their marital life to their relatives and friends. Some of what is said is secret, and the husband does not want anyone else to know it. What is the ruling on women who divulge these secrets and communicate them to those outside the house, or to some members of the household?

Answer:

The practice, as some women do, of communicating what is said in the house, and communicating details about their marital life to relatives and friends, is a forbidden thing. It is not permissible for a woman to divulge the secrets of her house or her affairs with her husband to any person. Allaah, The Most High says:

“Therefore the righteous women are devoutly obedient (to Allaah and to their husbands), and guard in the husband’s absence what Allaah orders them to guard (e.g. their chastity and their husband’s property)” An-Nisa’ 4:34

– and the prophet Sallalaahu alaihi wa sallam informed us that the worst of people in rank before Allaah on the Day of Resurrection will be a man who has sexual intercourse with his wife and she with him, then he communicates her secrets.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawa Islamiyyah, Darussalam, volume 5, pages 366/367

Allaah is Al-Qadeer, Al-Qaadir, Al-Muqtadir (The All-Powerful) – Shaykh ‘Abd ur-Razzaaq al-Badr

AbdurRahman.org's avatar by
Source: Fiqh ul-Asmaa il-Husnaa; Chapter 55, p. 217-220

“Al-Qadeer, al-Qaadir, al-Muqtadir – (the All-Powerful)”

Shaykh ‘Abd ur-Razzaaq al-Badr (hafidhahullaah) comments:

“All of these Names are mentioned in the Qur’aan, and the most-mentioned one is al-Qadeer, then al-Qaadir, then al-Muqtadir. And all of them demonstrate that Power is established as an Attribute of Allaah, and that He, subhaanah, has Absolute Power; so by His Power He brought the creation into being, and by His Power He gives life and gives death, and will resurrect the slaves for recompense, and He will reward the one who did good for his doing good, and the one who did evil for his doing evil, the One who if He wills something, He says to it: Be – and it is; and by His Power He turns the hearts to whatever He wills, and He guides whoever He wills and leads astray whoever He wills.

And due to His Absolute Power, no one can compass any of His Knowledge except what He wills to teach him, and due to His Absolute Power, He created the heavens and the earth and whatever is between them in six days and no fatigue touched Him; and no one from His creation can make Him incapable, the One whose Power is free from fatigue and inability to do what He wants; and due to His Absolute Power, everything is under His disposal, so whatever He wills will be and whatever He doesn’t will will never be.

And indeed for having eemaan (faith) in the Power of Allaah, ‘azza wa jal – which His Names ‘Al-Qadeer, Al-Qaadir, Al-Muqtadir’ demonstrate – there are great effects and blessed fruits that return to the slave in his worldly life and hereafter. Hence, part of its blessed fruits is that it strengthens – in the slave – seeking the help of Allaah; and part of its effects is having complete patience and being well-pleased with Allaah. Ibn ul-Qayyim, rahimahullaah, said: ‘Whoever fills his heart with ridhaa (being pleased) with the Qadr (Decree), Allaah will fill his chest with contentment and He will free his heart for loving Him, turning to Him in repentance and putting his trust in Him; and whoever misses his portion of ridhaa, his heart will be filled with the opposite of that, and he will be distracted from what his happiness and success are in.’

And part of its effects is a person’s safety from the diseases of the hearts such as rancor, envy and the like, because of his belief that all the affairs are by the decree of Allaah, ‘azza wa jal, and that He, subhaanah, is the One who gives His slaves and decrees their provisions for them. So He gives whoever He wills and prevents whoever He wills, as the grace is His Grace, subhaanah, and the gift is His Gift, and this is why it is said about the envious one that he is the enemy of Allaah’s blessing upon His slaves. And part of its effects is always asking Allaah and making a lot of du’aa to Him, because all the affairs are in His Hand.”

~ asaheeha translations

القَادِر Al-Qaadir     The Fully Able One
القَدِير Al-Qadeer     The All Powerful
المُقْتَدِر Al-Muqtadir     The Omnipotent

 

Allaah is Al-Muqaddim and Al-Mu’akkhir – Shaykh Uthaymeen

AbdurRahman.org's avatar by
Source: Saheeh al-Bukhaari, Sharh Kitaab id-Da’waat; tape no. 2a

“You are the One who puts forward (al-Muqaddim) and
You are the One who puts back (al-Mu’akkhir)”
~ Saheeh al-Bukhaari #6317

Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah) comments:

“Whoever Allaah puts forward (with regard to something), there is none to put him back; and whoever Allaah puts back, there is none to put him forward. If the whole nation gathered to put back that which Allaah has put forward, they will not be able to do that. And if you believe in this, you will rely on Allaah, and all the people will be behind your back, and the One who will be in front of you is who? Allaah, subhaanahu wa ta’aala. ‘You are the One who puts forward and You are the One who puts back’ – the One who puts forward and the One who puts back with regard to situations, times, places, everything.”

~

asaheeha translations

The Kursi of Allah – Shaykh al-Albani

AbdurRahman.org's avatar by

Abu Dharr al-Ghifārī said that the Messenger of Allāh (صلى الله عليه وسلم) said:

“The seven heavens in comparison to the Kursī is nothing but like a ring thrown in a desert, and the excellence of the ʽArsh (Throne of Allāh) over the Kursī is like the excellence of that desert over that ring.”

Shaykh al-Albānī comments:

“The hadīth comes forth as an explanation of (Allāh’s) statement, the Most High: ‘His Kursī extends over the heavens and the earth,’[1] and it is clear with regard to the existence of the Kursī being the greatest of creations after the Throne (of Allāh), and that it is an independent, physical entity and not something abstract. Therefore, there is a refutation in (this hadīth) against the one who interprets (the Kursī) to mean ‘dominion’ and ‘extent of rule,’ as mentioned in some explanations of the Qur’ān. And it was not narrated from Ibn Abbās that (the Kursī) is ‘knowledge,’ so it is not correct to attribute it to him because it is from the narration of Jaʽfar bin Abi l-Mughīra from Saʽīd bin Jubayr from (Ibn ʽAbbās). Ibn Jarīr reported it. Ibn Mandah said: ‘Ibn Abi l-Mughīra is not strong with regard to (narrating from) Ibn Jubayr.’

And know that it is not correct to describe the Kursī…as in some narrations that…four angels carry it, each angel having four faces, and their feet are upon the rock that is under the seventh earth, etc. So all of this is not correct in being attributed to the Prophet (صلى الله عليه وسلم) and some of (these narrations) are more severe in weakness than others.”

Translator’s Note: Shaykh Al-Albānī after this however, did grade the following narration as authentic:
Abu Mūsā al-Ashʽarī said: “The Kursī is the place of the two Feet and it has a groaning like that of a camel saddle.”[2]

~ asaheeha translations ~

[1] Sūrat ul-Baqarah, 2:255
[2] Mukhtasar ul-ʽUlū #85, graded Sahīh Mawqūf (attributed to a Companion) by Shaykh al-Albānī

Source: silsilat ul-ahādīth us-sahīha ~ the series of authentic narrations ~ hadīth no. 109

Islaam For The New Shahaadah – Dawud Adib [Audio|En]

AbdurRahman.org's avatar by

Islaam For The New Shahaadah -Part 1 – Download

Islaam For The New Shahaadah -Part 2 – Download 

Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) [Audio|En]

AbdurRahman.org's avatar by

Listen / Download Mp3 Here (Time 52:26)

The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (Peace be upon him) with love and magnification, being pleased with it all.” [9]

The ranks of people with respect to this knowledge varies to a great extent. “Some people know of Allaah by virtue of His Generosity, Bounties, and Favors, others know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, others recognize Him by His Might and Majesty, others by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11] Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibn Uathymeen’s Tafseer Aayatil Kursi

Repeating one of the Names of Allah specific number of times – Permanent Committee

AbdurRahman.org's avatar by

Allah’s Name Al-Latif being repeated 129 times

Q: In some of the Masjids (mosques) here in the district of Bashshar, people repeat Al-Latif (i.e. The Kindest), one of Allah’s Most Beautiful Names, every Friday after finishing the study circle before the Adhan (call to Prayer) and the two sermons of Friday Salah. They repeat this Name 129 times. I asked the Imam about this practice and he told me that they do so for Allah to save them from His Wrath. What is your view and explanation of this practice?

A: Recitation of Allah’s Name (Al-Latif) 129 times before the Adhan of Friday Salah has nothing to do with the guidance of the Prophet (peace be upon him) nor his Companions (may Allah be pleased with them) nor the Salaf (righteous predecessors). In fact this is one of the Bid`ah (innovation in religion) introduced to religion. It is authentically reported from the Prophet (peace be upon him) that he said: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected [1]. i.e. Allah will not accept it from the person who does it. With regards to sitting in circles for lessons before the Adhan (call to Prayer) of the Friday Salah and the two sermons, it is forbidden according to the Hadith that is narrated by Al-Nasa’y from `Amr ibn Shu`ayb from his father from his grandfather: That the Prophet (peace be upon him) forbade sitting in study circles in mosques before the Jumu`ah (Friday) Prayer [2]

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

Permanent Committee for Scholarly Research and Ifta’

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

Footnotes:

[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih, Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad, Musnad, vol. 6, p. 240.

[2] Al-Nasay, Sunan, Al-Mujtaba, vol. 2, pp. 47-48, no. 714.

Source : alifta.net

Ruling on naming someone: “Razzaq” or “Um Razzaq” – Permanent Committee

AbdurRahman.org's avatar by

Q: What is your Eminence’s opinion on the name “Razzaq” and “Um Razzaq”? [1]

A: It is not permissible to use this name since Al-Razzaq (The All- Provider) is Allah (Glorified and Exalted be He):
Verily, Allâh is the All-Provider, Owner of Power, the Most Strong. [2]

Accordingly, the name Abdul-Razzaq is the one to be used. Also, it is not permissible to say Um (the mother of) Razzaq or Um Khallaq (The Creator), for both Names are Attributes of Allah (Glorified and Exalted be He). Rather, this woman should say Um Abdul-Razzaq instead and if she has an ID card, she should change it if she is able to.

Footnotes:
[1] Question no. 9, tape no. 232.
[2] Surah Al-Dhariyat, 51: 58

Source: Fatwas of Nur `Ala Al-Darb – alifta.net

The attribute of “the Self” of Allah – Fatwas of Ibn Baz

AbdurRahman.org's avatar by

Q: Is the attribute of (the Self) of Allah an attribute of Divine Essence?

A: This is true, Allah (Glorified be He) says about `Isa (Jesus) (peace be upon him) that he said: “You know what is in my inner-self though I do not know what is in Yours”[1]  i.e. the “Self of Allah”.

[1] Surah Al-Ma’idah, 5: 116

Source : Fatwas of Ibn Baz – alifta.net

Seeing Allah in this world overtly – Permanent Committee

AbdurRahman.org's avatar by

Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)

She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) ...[1]

It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.

It was not authentically reported that Ibn `Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: “My Lord has come to me in the most-handsome shape I have ever seen.” [5]

This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream.

There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn `Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths.

The Mi`raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: “Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad صلى الله عليه و سلم) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: “You cannot see Me” [Surah Al-A`raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa’, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn `Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. [6]

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

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

Footnotes:

[1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50.
[2] Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175.
[3] Muslim, no. 178; and Al-Tirmidhy, no. 3278
[4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.
[5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233.
[6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335

Source: Fatwas of the Permanent Committee
Group 1 > Volume 2: `Aqidah (2) > Seeing Allah in this world > Can humans see Allah in this world? > Seeing Allah in this world overtly

Ruling on the Sufi way of repeating the Names of Allah – Permanent Committee

AbdurRahman.org's avatar by

The Naqshabandiyyah

Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandi Tariqah in particular?

A: There is a lot of Bid`ah (rejected innovation in religion) practiced among the Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circles and gatherings in rows, in which they all repeat the Name of Allah together, saying, “Allah, Allah,” one of His Attributes saying, “Hayy (Ever-Living), Hayy,” or “Qayyum (Self-Subsisting), Qayyum,” referring to Him through the pronoun “Huwa (He), Huwa,” or repeating meaningless sounds, such as “Ah, Ah.”

They also repeat other formulas of Dhikr, in which they beseech help from other than Allah, seek support of the dead, such as Al-Badawy, Al-Shadhily, Al-Jilany, and others.

Their books contain a lot of Bid`ah and scattered evil, especially Al-Naqshabandiyyah.

In their daily Wird (sayings recited with consistency), they repeat the Name of Allah in their hearts, without moving their lips. The Murids (students) evoke their shaykh and his Wird, believing that this will be a means of saving them on the Day of Resurrection. These practices are all abominable acts of Bi`dah; none of these forms of Dhikr were reported from the Prophet (peace be upon him) in what was sent to him in the Qur’an and the Sunnah.

It is, however, authentically narrated that the Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” The Prophet also said, “Anyone who introduces something in this matter of our (the religion) that is not from it, it will be rejected.”

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

Permanent Committee for Scholarly Research and Ifta’
`Abdul-`Aziz ibn `Abdullah ibn Baz,`Abdul-Razzaq `Afify, `Abdullah ibn Ghudayyan, `Abdullah ibn Qa`ud

Writing Basmalah and Allah’s Name on Ornaments and Jewellery – Permanent Committee

AbdurRahman.org's avatar by

Writing Basmalah and Allah’s Name on antiques

Q: What is the legal decision on the decorations and ornaments where the Glorious Name “Allah” and the name of the Prophet “Muhammad” are engraved? I work in business and I have dealings with some Muslim brothers in some countries. They want to know whether the Glorious Name “Allah” should be written on the right side and the name “Muhammad” on the left side or not?

You will find three forms attached to this letter which I want to ask about. Is it permissible to imprint them on the excellent crystal and other ornaments? Please, advise. May Allah reward you.

A: It is not permissible to write “In the name of Allah, Most Gracious, Most Merciful” on ornaments and other decorative items, for the phrase “In the name of Allah, Most Gracious,Most Merciful” is an Ayah. To write it on such things exposes it to humiliation.

Also, it is not permissible to write the Glorious Name “Allah” on such things, because this may expose it to humiliation.

Likewise, the name of the Prophet (peace be upon him) should not be imprinted on these things to protect it from degradation and prevent the overestimation prohibited by the Prophet (peace be upon him).

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

Permanent Committee for Scholarly Research and Ifta’

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

http://alifta.net

Writing Allah’s Name on the car – Permanent Committee

AbdurRahman.org's avatar by

Q: Some calligraphers write the Exalted Name over the back of the cars which are subjected to be covered in dirt. Please, give us a Fatwa on that so that we may know the truth.

A: It is not permissible for calligraphers, painters or others to write the Exalted Name of Allah or one of His beautiful Names and Attributes on the back of the car or whatsoever.

Similarly, the owner of the car is not permitted to do that under any pretext, such as decoration, seeking blessing, using it as a means of reminding and admonition or for any other purposes the common and ignorant people think of.

This is an act of Bid`ah (innovation in religion) that has no origin in the Qur’an or Sunnah, and Allah does not make it an act of worship. Moreover, writing Qur’an in that way entails insult to the Names and Attributes of Allah and not keeping them above inappropriate handling. Perhaps, this leads the person to Shirk (associating others with Allah in His Divinity or worship) when he uses it as an amulet that brings about good and wards off evil merely by writing it.

Allah does not teach us his Names and Attributes to be written on sets, notices or cars. Had this been permissible, Allah’s Messenger (peace be upon him) would have guided us to it.

Rather, Allah (Glorified and Exalted be He) revealed His Names and Attributes to inform His slaves of Him so that they affirm them as He revealed in the Qur’an or to His Messenger (peace be upon him) and believe in all perfection and majesty they convey. Muslims should also give Allah His due praise and supplicate to Him in easy and hard times by virtue of His Names and Attributes.

Every Muslim must believe in these Names, realize them in their creed and work and keep them in letter and spirit. A Muslim should attribute them to Allah properly without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Takyif (questioning Allah’s Attributes) or Tashbih (comparison), and guard their sanctity against abuse and inappropriate things. Allah (Exalted be He) says, And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Surah Al-A’raf 7:180)

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

Permanent Committee for Scholarly Research and Ifta’
Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net

Description of Woman Passing the Hands over the Head whilst Performing Wudu – Shaykh al Albaani

AbdurRahman.org's avatar by

By Shaykh Muhammad Nasir uddeen al-Albaani
Translated by Umm Yahya

 Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

Questioner:

I hear that some of the people of knowledge say that a woman who has long hair and makes Wudhu and wants to pass her wet hands over her head must begin from the front and pass her hands over her head until she reaches her neck. She then moves her hands back to the front (of her forehead) and it is not obligatory for her to pass her hands over all of her hair, even if her hair reaches the middle of her back. So what is the description of a woman with long hair when making Wudhu with relation to her passing her hands over her hair?

May Allah reward you with good.

Shaykh Al-Albaani answered:

‘The case is as mentioned in the question, we know from some of the people of knowledge, that a woman must begin wiping her head from her forehead to the back where the hairline finishes at the back of the head, and this is regardless of whether it is a man or a woman, she then moves the palms of her hands back to her forehead.

This is what is obligatory upon her, without doing anything extra.

Comments:

‘Amr bin AbdulMuna’im Saleem adds some notes to this answer:

‘As is verified in the hadeeth pertaining to the description of Wudhu of the Messenger of Allaah –sallAllaahu alayhi wa sallam– in Saheeh Bukhari and Muslim. From the hadeeth of Abdullaah Bin Zaid –Radi Allaahu anhu–  ‘…then he –sallAllaahu alayhi wa sallam–   passed his hands over his head from the front of the head to the back with his hands, he began at the forehead and then took them until the beginning of the neck, he then returned his hands to the place that they began from.’

[From: Jamia’ Masail an-Nisa’ p. 35 collected by ‘Amr bin AbdulMuna’im Saleem]

Placing a piece of cloth and people gathering around it while repeating the Name of Allah – Permanent Committee

AbdurRahman.org's avatar by

Q 3: In some Masjids (mosques) here, people gather and continue repeating Allah’s Name around a piece of white cloth. What is the importance of the white cloth in Islam?

A: placing a piece of cloth in the Masjid and gathering around it to repeat the Name of Allah is a misleading act of Bid`ah (innovation in religion) undertaken by some Sufis who deviate from the course of the Messenger (peace be upon him). Therefore, it is not permissible to do or attend. This should also be prohibited and disavowed. Masjids should be protected from such acts of Bid`ah.

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

Permanent Committee for Scholarly Research and Ifta’
Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://www.alifta.net

Not all who read are scholars – Shaykh Salih Fawzan (must see, emotional!)

AbdurRahman.org's avatar by

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/5412
Reference: Darulhadith.com
aFatwa.com

Shaykh al-Fawzân: The scholars are known. Not all who got diplomas, graduate, memorise Hadîths and verses and read books are scholars with understanding. The scholars with understanding are known amongst the people. But many people only want that which suits them. He looks for that which suits him even if he were to get an answer from the most ignorant or most deviant people. What is most important is that he gets what suits him and his desire. It is a great error and especially today. The scholars are few. There are few scholars with understanding unlike those who read who are many. There are many who read but the scholars with understanding are few. The prophet (sallâ Allâhu ‘alayhi wa sallam) said [what means]:

“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”

We fear that this has started today. We therefore have to be vigilant, apprehensive and observant. We have to choose the scholars and trustworthy who live today as good as we can. As for the early scholars, then they have past away. But one should stick to the best of those (who are) alive:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

“So fear Allah as much as you are able”
(64:16, interpretation of the meaning)

The Permissible Distance When Passing by Someone Who is Praying (Sutrah Ruling) by Shaykh Uthaymeen

AbdurRahman.org's avatar by

Question:

What is the (permissible) distance in front of the one praying that someone is allowed to pass by?

Answer:

The distance at which it is allowed to pass by in front of the one performing his prayer, so long as he has a sutrah, is that area beyond the sutrah of the one praying. And if he did not have a sutrah, and was praying on a prayer mat, then the (entire) area of the prayer mat is not permissible for anyone to pass by. And if he did not have a prayer mat, then it is prohibited for anyone to pass by the area between his feet and his prostration area/spot.

Shaykh Ibn ‘Uthaymeen
Fataawa Noor ‘alad-Darb – Volume 1, Page 163

Saudi Gazette – Monday, 16 March 2009  –  19 Rabi Al-Awaal 1430 H

Waiting or joining Salah for someone entering the Masjid when the people are reciting Tashahhud – alifta

AbdurRahman.org's avatar by

When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?

Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?

A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.

If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).

This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said, <<When you come to prayer while we are prostrating ourselves, prostrate yourself and do not count it as one Rak`ah. Whoever catches a Rak`ah of the Prayer, in fact catches the Prayer>>[1].

Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <<When the words of Iqamah are pronounced, do not come to (prayer) running, but go with tranquility, and pray what you are in time for, and complete what you have missed…>>[2]

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

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

Footnotes:

[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.

Source: http://alifta.net

The Intention for the Prayer – Shaykh Al-Albaani

AbdurRahman.org's avatar by

The Intention for the Prayer
Taken from the  ‘Original Sifat as-Salah’ – By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

At-Takbeer
Then the Messenger – sallAllaahu alayhi wa sallam – used to begin the prayer by saying: ‘Allaahu Akbar.’
__________________________________
In this is an indication that the Messenger – sallAllaahu alayhi wa sallam – never used to say anything before the Takbeer, like pronouncing the Niyyah (intention).

Like some people say: ‘I have intended to pray for Allaah Ta’ala so many Rakat facing the Qiblah……..’ to the end of what is well-known amongst many of the people! All of that is Bida’; it has no foundation in the Sunnah.  This is something which the scholars are in agreement about.

It was not narrated on anyone of the Companions, nor did one of the Tabieen regard it as appropriate. Nor did any of the four Mujtahid Imaams.  But rather it was mentioned by some of the companions of Imaam Shafi’ee, when he said about the Hajj:

‘It is not necessary for the one who enters into the state of Ihraam and makes his intention with his heart, that he mentions it with his tongue.  Not like the prayer which is not correct except by an utterance.’

Ar-Raafi’ee said in ‘Sharh al-Wajeez’ (3/263):

‘The majority – i.e. From the scholars of the Shafi’eeyah – said: that Imaam Shafi’ee – may Allaah have mercy on him- did not intend by his statement the pronunciation of the intention with an utterance, rather he intended pronouncing the Takbeer; since the prayer is begun by this, and in the Hajj a person can become Muhrim without pronouncing the intention.’ It is similarly mentioned in ‘al-Majmoo’ 3/276-277

Indeed he has indicated this in ‘al-Muhadhib’ by saying: ‘And from amongst our companions there are those who say: Make an intention with the heart, and an utterance with the tongue. This is nothing since the Niyyah is the intent with the heart.’

‘Allaama Shaykh muwafiq ad-Deen Ibn Qudamaah al-Maqdasee said in his book ‘Dhum al-Moowasweseen’ p.7:

‘Know, may Allaah have mercy on you, that the Niyyah is the intent and decision to do an action and its place is the heart.  It has no connection with the tongue.

It has not been narrated on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor his Companions that they uttered the Niyyah in any situation.

These types of worship are ones which have been innovated at the beginning of purification and prayer, are not derived from the principles of worship.

So, the Niyyah is the intent of performing an action. Therefore, everyone who is decided on performing an action, then he has an intention.  And everyone who aims to perform an action, then he has an intention.  It is inconceivable to separate the intent from the Niyyah, because that is its true nature. So, the absence of the Niyyah is inconceivable when it is present.

Therefore, the one who sits to perform Wudu, then he has indeed intended to perform Wudu.  The one who stands to pray, then he has indeed intended the prayer.  An intelligent person will not perform an action from his worship or any other action without an intention (Niyyah).  So, the Niyyah is a matter which is inherent in actions which a person intends, and the Niyyah is not something that needs to tire a person out, nor does he need to acquire it since it is inherent.’ summarised.

So, if you know that it was not from the guidance of the Salaf as-Salih to pronounce the Niyyah; then it is obligatory upon you to follow them; since they are the example:
All good is in following the Salaf
And all evil is in the innovating of the Khalaf

Taken from the Original Sifat as-Salah vol 1 p.175-176

‘I am a Sunni and I am not a Salafi.’ – By Shaykh Salih as-Suhaymee

AbdurRahman.org's avatar by

Translated by Abbas Abu Yahya

The question:

When this person begins Ruqiyah (reciting Qur’aan upon a person as a form of treatment)  he says: ‘I am a Sunni and I am not a Salafi.’

The Shaykh Answered:

‘As for the saying: ‘I am a Sunni and I am not a Salafi.’ Then this statement is contradictory!

The Sunni – O you Miskeen (impoverished person), is the Salafi, and the Salafi is the Sunni. Whoever distinguishes between the two then he has distinguished between two things which resemble each other; so the Salaf are the Ahl-ul-Sunnah and the Salafeeyoon are the followers of the Sunnah, and whoever absolves himself from that then he is not a Sunni nor a Salafi!

Just because some of the people claim Salafeeyah and they do not actually exemplify it, then this does not allow you to free yourself from Salafeeyah, rather it is obligatory upon you to honour yourself by ascribing yourself to the Salaf and to the Manhaj of the Salaf, since indeed ascription to that is obligatory.

Ahl-ul-Sunnah, the Salaf, the followers of the Salaf, the Firqat an-Najjeeyah, the Taifat-ul-Mansoorah, the Jamaa’ah, the Salafi and the Sunni, all of these mean one title: and they are the Jamaa’ah, and they are similar to those whom were upon what the Prophet –sallAllaahu alayhi wa sallam– and his Companions were upon.

So be a serious Salafi – be a serious Salafi, just like the Salaf used to say – a Salafi ascribing to the Manhaj of the Salaf in sayings, actions and belief.

And I believe that whoever brags with this type of talk (‘I am a Sunni and I am not a Salafi.’) is very far from the Manhaj of the Sunni which is the Manhaj of the Salaf.

May Allaah give everyone the capability to obtain beneficial knowledge and righteous actions. May Allaah send prayers, peace and blessings upon our Prophet Muhammad, his Family and all his Companions.’

[Taken from the Shaykh’s lesson from the ‘Explanation of ‘an-Nasihah al-Waladeeyah liAbee al-Waleed al-Bajee Rahimullaah-’ end of tape one.]


Video Courtesy: adamibnzuber

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah