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Warning mankind about the issue of standing up (for others) – Shaikh Al-Albaanee

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Source: Fataawaa of Shaikh Al-Albaanee [Al-Asaalah, Issue #20]

The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: “Whoever loves that the people appear before him standing (up for him), then let him find his seat in the Hellfire.” Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (977) and others

It occurs from the path of Habeeb Ibn Ash-Shaheed on the authority of Abu Mujliz, who said: “Mu’awiyah entered a house in which was ‘Abdullaah Ibn Az-Zubair and ‘Abdullaah Ibn ‘Aamir. So Ibn ‘Aamir stood up while Ibn Az-Zubair remained seated – and he was the one with the most experience of the two. So Mu’awiyah, radyAllaahu ‘anhumaa, said: “Sit O Ibn ‘Aamir for I heard the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, say: [and he mentioned the hadeeth]. At-Tirmidhee said: “It is a hasan hadeeth.” I say: Rather, it is a saheeh hadeeth.

Al-Mukhlis said in (his book) Al-Fawaa’id:
‘Abdullaah narrated to us: Dawood reported to us: Marwaan reported to us, Mugheerah Ibn Muslim As-Siraaj reported on the authority of ‘Abdullaah Ibn Buraidah that he said: “Mu’awiyah went outside (one day) and saw that they were standing up because he was going out. So he said to them: Sit for the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: ‘Whoever is pleased that the Children of Adam (mankind) stand up for him, Hellfire becomes binding upon him.'”

This hadeeth has an authentic chain of narration.
Shabaaba Ibn Siwaar followed up the same hadeeth except that he reported “Whoever loves that men gather around him standing (up for him)…” and the rest is the same.

Reported by At-Tahaawee (2/38/39) and Al-Khateeb in Taareekh Baghdaad (13/193). And the hadeeth has another supporting evidence with Al-Khateeb (11/361) in mursal form concerning a road story. He reported it from ‘Abd-ur-Razzaaq Ibn Sulaimaan Ibn ‘Alee Ibn Al-Ja’ad who said: I heard my father say:

“Once Al-Ma’moon (the Khaleefah at that time) went to visit the jewelers in the market place. So he haggled with them on the price of an object that they had. Then Al-Ma’moon embarked on completing some of his needs. Then he left, so everyone that was in that gathering stood up for him except for Ibn Al-Ja’ad, for he did not stand. So Al-Ma’moon looked at him with an expression of anger. Then he took him to the side and said: ‘O Shaikh, what prevented you from standing up for me as your companions stand up for me?’ So he (‘Alee Ibn Al-Ja’ad) said: ‘I honor the Ameer Al-Mu’mineen too much (to stand up for him) because of the hadeeth that we report from the Prophet, sallAllaahu ‘alayhi wa sallam.’ He said: ‘What is it?’ “Alee Ibn Al-Ja’ad said: ‘I heard Al-Mubaraak Ibn Fudaalah say: I heard Al-Hasan say: the Prophet, sallAllaahu ‘alayhi wa sallam, said…[then he mentioned the hadeeth with the first wording]. So Al-Ma’moon lowered his head pondering over the hadeeth. Then he raised his head and said: ‘No one should buy except from this Shaikh.’ So the people bought only from that Shaikh on that day till he had the amount of thirty thousand deenaars.”

So Allaah’s saying:
“And whoever fears Allaah, he will make a way out for him (i.e. from difficulty), and he will provide for him from places he never imagined” became a reality for ‘Alee Ibn Al-Ja’ad, the reliable and trustworthy reporter.

Ad-Dainooree reported a similar story to this in Al-Muntaqaa min Al-Majaalisah: Ahmad Ibn ‘Alee Al-Basree narrated to us saying:

“Al-Mutawakkil (the Khaleefah at that time) turned his attention to Ahmad Ibn Al-Mu’adhal and other scholars and so he gathered them in his home. Then he came out to them, so all of the people there stood up for him except Ahmad Ibn Al-Mu’adhal. So Al-Mutawakkil said to ‘Ubaidullaah. ‘This man does not agree with swearing allegiance to us (bay’ah).’ So he (‘Ubaidullaah) said to him: ‘Yes O Ameer Al-Mu’mineen, but he appears to have bad eyesight.’ So Ahmad Ibn Al-Mu’adhal said: ‘O Ameer Al-Mu’mineen, I do not have any defect in my eyesight. But rather I removed you from the punishment of Allaah, the Most Exalted, for the Prophet, sallAllaahu ‘alayhi wa sallam, said: ‘Whosoever loves that men present themselves to him standing (up for him), then let him find his seat in the Hellfire.’ So Al-Mutawakkil went to sit down beside him.”

Ibn ‘Asaakir reported in Taareekh Dimashq (19/170/2) with his chain of narration to Al-Awzaa’ee:
Some of the guards of ‘Umar Ibn ‘Abd-il-‘Azeez (the Khaleefah) narrated to me saying:

“‘Umar Ibn ‘Abd-il-‘Azeez came out one day while we were waiting for him on the day of Jumu’ah. So when we saw him, we stood up. So he said: ‘When you see me do not stand up but instead spread out (to make way for passing).'”

The Fiqh (understanding) of the Hadeeth: This hadeeth indicates two matters to us:

First: The prohibition of someone loving that people stand up for him when he enters. And this evidence is clear such that there is no need for it to be clarified.

Second: The disapproval of those sitting to stand up for the one who is entering, even if he doesn’t have a love for people standing up for him. This falls under the aspect of helping one another in goodness and avoiding opening the door to evil. And that is an accurate understanding that has been indicated to us by the narrator of the hadeeth, Mu’awiyah, radyAllaahu ‘anhumaa, when he refused that ‘Abdullaah Ibn ‘Aamir stand up for him, and he used this hadeeth as evidence for what he said. He did this because of his understanding and knowledge of the Religion and it’s legal principles, which include “preventing the means”, and because of his awareness of the natural dispositions of humans and their reactions to good and evil factors.

And if you were to imagine a community like the community of the first predecessors, they never practiced the custom of standing up for one another. It would be very rare that you find among them anyone that loved this kind of standing, which can throw someone into the Hellfire. And this was due to the lack of there being present that thing which would remind one about it – and it is the standing itself. On the other hand, if you were to look at a society like our society today, they have taken this particular type of standing as a normal custom. Indeed, this practice, particularly when done repeatedly, constantly reminds the person. So then the person’s soul desires it and finds pleasure in it until he ends up loving it. So when he loves it, he becomes ruined. So it becomes from the aspect of helping one another towards righteousness and Taqwaa to abandon doing this standing, even to those whom we feel don’t have a love for it, out of fear that our standing up for him will bring him to love it, for then we would be assisting him in bringing destruction to his soul and this is not permissible. Among the proofs that bear witness to this is when you see some of the people of knowledge of whom it is thought have good manners, their souls change when their eyes fall upon an individual that does not stand up for them. This is if they don’t become angry with him and attribute him with having little manners and give him the tidings of being prevented form the blessing of knowledge due to his lack of showing respect for its people, according to their claim.

Rather, there is even among them he who calls others to stand, deceiving them with such sayings as “You do not stand up for me for the sake of a body of flesh and bones, but rather you only stand up for the knowledge that is contained in my chest!!” As if the Prophet, sallAllaahu ‘ alayhi wa sallam, did not have knowledge in his!! For the Companions did not used to stand up for him. Or is it that the Companions did not used to give him the respect that was befitting of him! So can a Muslim honestly say this or the other?!

And due to this hadeeth and others beside it, a group of scholars have taken the opinion that it is prohibited to stand up for another person, as is stated in Al-Fath (4/14). Then he (Ibn Hajr) said: “The outcome of what has been reported on Maalik is the forbiddance of standing for the length of time that the one who is being stood up for doesn’t sit., even if he is busy serving himself. For he (Maalik) was asked about the woman who goes to great extents in hosting her husband, by receiving him, taking off his (outer) garments and standing until he sits? So he responded: ‘As for her receiving him, then there is nothing wrong with this. But as for her standing until he sits down, then no, for this is from the acts of the tyrants. And ‘Umar Ibn ‘Abd-il-‘Azeez forbade this.”

I say: There is nothing in this subject that presents a contradiction to the evidence found in this hadeeth at all. And those who oppose and hold the opinion that it is permissible to stand, rather that it is recommended, they use as evidence ahaadeeth, some of which are authentic and some of which are weak. But all of them, when one reflects on their chains of narration and texts do not present a contradiction to the evidences for that (prohibition).

And what further confirms and clarifies this is the Prophet’s dislike of people standing up for him:

“There was no individual in the world that was more beloved to them than the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. And when they would see him, they would not stand up for him due to what they knew of his dislike for that.”

Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (946), At-Tirmidhee (2/125), At-Tahaawee in Mushkil-ul-Athaar (2/39), Ahmad (3/132), and Abu Ya’laa in his Musnad (2/183) and the wording is from him. It is from the path of Humaid on Anas, radyAllaahu ‘anhu. And At-Tirmidhee said: “It is a hasan saheeh hadeeth, ghareeb from this perspective.” I say its chain of narration is authentic according to the standards of Muslim.

This hadeeth strengthens what the previous hadeeth has indicated from the forbiddance of standing out of respect and honor. This is since if standing up were a legislated form of showing respect, it would not be permitted for him sallAllaahu ‘alayhi wa sallam to make it disliked for his Companions. And he, sallAllaahu ‘alayhi wa sallam, is the most deserving of people to be shown respect and honor. And they, radyAllaahu ‘anhum, were the most aware of people of what he, sallAllaahu ‘alayhi wa sallam, deserved.

Also, the Prophet, sallAllaahu ‘alayhi wa sallam, hated this standing up for him to be done by his Companions. So therefore, it is upon the Muslims – especially if they are from the people of knowledge and exemplary figures – that they should hate that for themselves, in accordance with following his, sallAllaahu ‘alayhi wa sallam, way. And they should hate that for those Muslims beside themselves due to his saying: “None of you truly believes untill he loves for his brother what he loves for himself from good.” So no one should stand up for him nor should he stand up for anyone. Rather their hatred for this standing should be greater than that of the Prophet’s hatred (for it). This is since if they do not hate it, it will become a normal practice for some of them to stand up for others. And that will lead them to hold a love for it, which then will serve as a cause for which they will be deserving of the Hellfire, as is stated in the previous hadeeth. And Allaah’s Messenger sallAllaahu ‘alayhi wa sallam was not like this, for he was free and protected from having any love for this act of disobedience. So if he also hated it along with that, it becomes clear that it is more fitting that the Muslim hate it. [30]

The Prophet, sallAllaahu ‘alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: “He is not from us who doesn’t have mercy for our young, and respects our old and knows the right of our scholar.” [31]

So knowing the right of the scholar requires having good manners with him in his presence as well as in his absence. However, this does not require that one should worship him, as is the case with some of the Sufis and the extremists among the shaikhs. An example of this is standing up for the scholar when he enters the gathering. This act is not befitting for the pure and uncorrupted Islaamic society. So the main concern of the true Islaamic callers is to bring back as close as possible the first Islaamic society, in which it was not possible to adopt a practice any way they felt like. So indeed the matter is only as the famous saying goes: “So imitate them if you are not like them, Verily, imitation of the righteous is success.”

So we are trying to imitate those righteous and good individuals (from the Salaf), and we are attempting to bring forth a society that resembles that first luminous society that existed in that radiant time. So our attention must always be directed towards doing what they used to do, as much as we are able to, for the reality is as his, sallAllaahu ‘alayhi wa sallam, saying indicates: “Whatever I command you to do, then do as much of it as you are able. And what I forbid you from, then stay away from it.”32 So the matters related to actions are restricted and thus additions to them are not accepted. An example of that is being kind to the scholar by outward gestures, such as by standing up for him or others when they enter one of the gatherings. And I do not say the gatherings of knowledge, for this is very clear – that the students in that situation should not stand up for this scholar. However, if he enters a gathering that is not a gathering of knowledge, is it from the beneficial knowledge and from the righteous deeds that the people of that gathering stand up for that scholar who has entered the gathering?

Answer: “So imitate them if you are not like them.” Who is the only single individual that we should imitate apart from others? He is, as we all know, Muhammad the Messenger of Allaah. And the people of knowledge know, and this is something that they do not differ about.

Nowadays, the whole Islaamic world – except for those whom Allaah has mercy on – is in opposition to the Prophet’s guidance of the past concerning this matter. So the people of knowledge do not forbid their companions nor the general people when one of them enters a gathering and they stand up for him. And those who stand up for him out of kindness and respect, they deem that this is how the first society (of the Companions) were. Therefore, it is upon us to constantly direct the attention towards physically imitating the (way of this) first society.

These are from the matters of which it is obligatory upon the scholars, rather upon the students of knowledge, to take concern of. This is since if you are truthful in your imitation of the Messenger, sallAllaahu ‘alayhi wa sallam, then spread amongst your companions the fact that you hate this outward expression. This means to humble yourself as the Messenger, sallAllaahu ‘alayhi wa sallam, used to humble himself. The Messenger, sallAllaahu ‘alayhi wa sallam, used to hate this standing and so the people accepted it, for in reality he hated this thing. So if the scholar is following the example of the Messenger then let him spread that amongst his companions. This comes first.

Second, it falls into the realm of “preventing the means.” For instance, if the scholar makes it a normal habit for the people to stand up for him, his soul will yearn for this standing. Then there will come a time when he will see his student who loves him and is devoted to him. He used to stand up for him then all of a sudden he stopped standing up for him. So there will occur disputes, then blaming, then perhaps more than that between the scholar and the student. This is because this scholar made it a normal habit for himself to love this standing. So what brought him to fall into this hated and forbidden love was the people’s accustoming him to it. I also wanted to remind the scholar and the students of knowledge to not adapt the societies because this adapting (and conforming) has no fixed limits today, for an innovation may appear and we will say: “There is something more important than it.” And then tomorrow there will be another innovation and we will say what we said in the first instance, until the society has gone far away from acting in accordance with what Islaam has brought, due to these distortions and false justifications.

[30] Silsilat Al-Ahadeeth As-Saheehah (no. 358)
[31] Saheeh Al-Jaami’-us-Sagheer (no. 5443)
[32] Agreed upon

[Al-Asaalah, Issue #20]

In times of calamity, people divide into four levels – Shaykh ibn Uthaymeen

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Bismillaah

Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end result s of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and  and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:

“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen | Darussalam English Publications

Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee

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Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee 

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697

maa shaa Allaah this is truly a much needed clarification of the ruling on makeup, about which many are unaware. shaykh al-albaani (rahimahullaah) advises both women and men in this regard.

~

Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”

Shaykh al-Albaani (rahimahullaah) answers:

“It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the temptations of shaytaan.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of the hadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”

[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071

~

Source : A Series of Benefits from Shaykh al-Albaani

The do’s and don’ts of shaking hands – Shaykh Albanee

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Source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations –hadeeth no. 16

~

On the authority of Abu Huraira: “when the Prophet (sallAllaahu ‘alayhi wa sallam) used to say farewell to someone, he [sallAllaahu ‘alayhi wa sallam] would say:

أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ
(I entrust your religion, your family and belongings (that you are leaving behind), and the last of your deeds to Allaah).”

Shaykh al-Albaani (rahimahullaah) comments:

“A number of benefits are gained from this authentic hadeeth. First: the permissibility of saying farewell with the mentioned saying in it:

‘أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ,’ and the traveler responds to him and says:‘أَسْتَوْدِعُكُمُ اللهَ الَّذِي لاَ تَضِيعُ وَدَائِعُهُ’ (I entrust you to Allaah, whose trusts are not lost).[1]Refer to ‘Al-Kalim At-Tayyib.’[2]

Second: (the permissibility of) taking hold of one hand during handshaking, which has been mentioned in many narrations, and this hadeeth indicates the derivation of this word (‘handshaking’) in the (Arabic) language. According toLisaan ul-‘Arab:[3] ‘al-musaafaha (handshaking) is taking hold of the hand, the same as at-tasaafuh. A man handshakes another man when he places the side of his palm in the side of the other’s palm, and the sides of their palms are the front of them – like the hadeeth of handshaking upon meeting, which is done with one another by joining the side of a palm with another palm and turning face-to-face.’ I (Shaykh al-Albaani) say: there is that which reports this meaning as well in some of the previously mentioned narrations, such as the marfoo’ hadeeth[4] ofHudhaifa: ‘Indeed, if the believer meets another believer, then gives him thesalaam and takes hold of his hand and handshakes him, their sins fall off as the leaves of trees fall off.’[5] Al-Mundhuri said: ‘At-Tabaraani narrated it in ‘Al-Awsat’ and I don’t know of anyone who was criticized among its narrators.’ I (Shaykh al-Albaani) say: it has evidences by which it rises to the rank of being authentic, such as (that which was reported) on the authority of Anas by Ad-Dhiyaa Al-Maqdisee in ‘Al-Mukhtaara,’ which al-Mundhuri attributed to Ahmadand others. So all these narrations indicate that the sunnah in handshaking is taking hold of one hand; therefore, the handshaking with both hands that some of the scholars do is against the Sunnah, so let this be known.

The third benefit: that handshaking is legislated at the time of parting as well… The reason for inferring, rather quoting (this) becomes clear by remembering the permissibility of (giving) the salaam when parting as well due to his (the Prophet’s) saying (sallAllaahu ‘alayhi wa sallam): ‘If one of you enters the gathering then let him give the salaam, and if he leaves then let him give thesalaam, as the first one is not more deserving (to be said) than the other one,’[6]Abu Daawood, at-Tirmidhi and others narrated it with a hasan (good) chain of narration. So the saying of some (people) is that handshaking at the time of parting is an innovation which has no truth. Yes, indeed the one who reads the mentioned narrations about handshaking when meeting will find them to be more in number and stronger than the mentioned narrations about handshaking when parting; and the one who is intelligent will conclude from that, that the permissibility of the second handshaking is not like that of the first (handshaking) in rank. Therefore, the first one is sunnah and the second one is recommended. As for (the latter) being an innovation, then no (this is not true) due to the evidence that we mentioned.

And as for handshaking immediately after the prayers, then it is undoubtedly an innovation, except if (the handshaking) takes place between two persons who have not met before that, then it is sunnah as you learned.”

[1] Saheeh Al-Kalim at-Tayyib #133
[2] The Goodly Words by Shaykh Ibn Taimiya
[3] The Arab Tongue; one of the well-known Arabic dictionaries
[4] a narration attributed to the Prophet (sallAllaahu ‘alayhi wa sallam)
[5] Silsilat ul-Ahaadeeth is-Saheeha #526
[6] Saheeh Abi Daawood #5208, Saheeh at-Tirmidhi #2706

~

asaheeha translations

Ruling on Reading the Bible (Tawrah and Injeel) – Various Scholars

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Q: What is the ruling on reading the Bible?

A: The Divine Books revealed before the Qur’an now include many distortions, alterations, and omissions, as Allah says in the Qur’an.

Therefore, it is not permissible for Muslims to read any of these Books, unless they have deep-rooted knowledge of the Din (religion) and want to explain the distortions and inconsistencies in these books.

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

Q: What is the ruling on a Muslim who reads the Bible or swears by it?

A: It is not permissible for a Muslim to read the Bible as it has almost entirely undergone interpolation. Even the parts of the Bible that have undergone no interpolation are needless as the Qur’an replaces them. This ruling is not applicable to scholars who need to read it in order to refute the claims of the People of the Book.

It is not permissible either to swear by the Bible in its present form as it has undergone partial interpolation and distortion, and thus cannot be the words of Allah (may He be Glorified and Exalted).

Excerpt from http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=9911&PageNo=1&BookID=7

Ruling on Reading the Tawrah and the Injil by Shaykh Ibn Baz rahimahullah

Q – Is it permissible for me as a Muslim to leaf through the Injil (Gospel) and read in it, just to have a look, and not for any other purpose? Does believing in the Divine Books mean believing in their being revealed by Allah or believing in their content? Please enlighten me, may Allah enlighten you!

A: Every Muslim should believe that these books: the Tawrah (Torah), the Injil (Gospel), and the Zabur (Psalms), were revealed by Allah, and that Allah revealed them to His Prophets. Included in these Books were: commands, prohibitions, admonitions, warnings, stories of ancient events, information on Paradise and Hell, and other matters. However, Muslims should not use these books as they have been distorted and altered, and they should not own copies of them, or read in them. They pose a danger in that they may lead Muslims to deny a truth or believe in a falsehood, because they have been distorted, altered, and falsified by the Jews, the Christians and others; whereas Allah has made us stand in no need of them, by the great Book He revealed: the Noble Qurýan.

It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of “Umar, so he became angry and said: Are you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure. And he added, ”By the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me. ‘

We just want to advise you, and others, not to take anything from the Tawrah, the Injil, and the Zabur, not to acquire copies of them, and not to read in them.

Rather, if you have any of them, bury or burn it, because the truth that was in them has been given, instead, in the Qurýan; they are now so mixed with changes and distortions, which are all condemned and false. Therefore, the believer must be on his guard against this, and beware of reading these books for they may lead to belief in a falsehood or denial of a truth. To be safe, it is better to just dispose of these books, either by burying or burning them.

Knowledgeable Muslim scholars are permitted to look at these books to refute the allegations of the opponents of Islam from among the Jews and the Christians. This was what the Prophet (peace be upon him) did when the Jews denied that stoning of adulterers was the punishment prescribed in the Tawrah, so he asked for a copy of the Tawrah until they finally acknowledged it.

The reason for this is that the scholars, who are knowledgeable about the Shariýah (Islamic law), may need to read the Tawrah, the Injil, and the Zabur for the sake of Islam, to refute allegations from the opponents of Allah and show the merits of the Qurýan and the truth and guidance it contains. As for ordinary people, they do not need to do this. So, if they have any of these books, they should bury them in a pure place or burn them to avoid misleading anyone through them.

Nur ‘Ala Al-Darb Fatwa

Q: Is it permissible for Muslims to  read the Injil (Gospel) to know how far it is distorted?

A: It is not permissible for a believer to read the Tawrah (Torah) and Injil, even though they were distorted and changed and Allah (may He be Glorified) has given Muslims what is best, which is the Noble Qur’an that has been preserved from any change or distortion. Moreover, the Shari`ah (Islamic law) has abrogated all other earlier laws, and it is the perfect, the greatest, and the most useful to the Servants of Allah. Allah (may He be Exalted) states:Surah Al-Ma’idah, 5: 3 This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islým as your religion.

Allah (may He be Glorified) addressed His Prophet (peace be upon him) stating:Surah Al-Jathiyah, 45: 18 Then We have put you (O Muhammad صلى الله عليه و سلم) on a (plain) way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islýmic Monotheism)]. So follow you that (Islýmic Monotheism and its laws), and follow not the desires of those who know not. (Tafsir At-Tabarý). It was authentically reported from the Prophet (peace be upon him) that he saw `Umar ibn Al-Khattab holding some pages of the Tawrah. He, thus, became angry and said: Are you doubtful regarding it (Islam) O Ibn Al-Khattab? By Him in Whose Hand is my life, I have brought it to you plain and pure… By Him in Whose Hand is my life, if Musa (Moses) was alive he would have followed me. (Related by Imam Ahmad in his Musnad (Hadith compilation)).

We, thus, advise you to increase your recitation of the Qur’an, take care of it, and act according to its teachings, for it will definitely suffice you from reading the earlier books revealed by Allah.

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’ fatwas Group 2, Vol. 3,Page No. 123

Hardship and prosperity, obedience and sin – Sayings of the Salaf

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It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2865.

https://www.sayingsofthesalaf.net/hardship-and-prosperity-obedience-and-sin/

Allaah’s dealing with His servants – Shaykh al-Albaani (rahimahullaah)

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Source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1, asaheeha translations

shaykh al-albaani (rahimahullaah) begins with the khutbat ul-haajah maa shaa Allaah, and the first part of his talk revolves around the meaning of the hadeeth below:

Allaah’s Messenger sallallahu ‘alayhi wa sallam said:

“Allaah says [to the angels], ‘If My slave intends to do a bad deed then do not write it against him until he does it; if he does it, then write it as it is, but if he leaves it for My sake, then write it as a good deed for him. And if he intends to go a good deed, but does not do it, then write it as a good deed for him; and if he does it, then write it for him as ten good deeds up to seven-hundred times as much up to many more times” – [Saheeh al-Bukhaari]

The shaykh comments and speaks on the many favors of Allaah upon His believing slave:

“…First, if he does a good deed it [the count of the deeds] is multiplied – as for a bad deed, then it [the count of the deeds] is not multiplied.

Second, if he did not do a bad deed, and had intended to do it, nothing is written against him, as opposed to [gaining a] good deed: 

if he intended to do (a bad deed), then did not do it, a good deed is written for him. Why? – because he left it fearing Allaah ‘azza wa jal. And the [understanding of] this is that if he intends to do a bad deed, then leaves it and does not act upon it for some reason, and it is not (because of) his fear of Allaah, the Blessed and Most High, then nothing is written upon him, neither a bad deed nor a good deed.

As for if his motive for leaving this bad deed was his fear of Allaah ‘azza wa jal, then this bad deed, because of his leaving it, turns into a good deed. Hence, fearing Allaah ‘azza wa jal pushes its possessor (the possessor of the quality of fearing Allaah) to have many good deeds. Every time he intends to do a bad deed and he leaves it fearing Allaah, the bad intention turns into a good deed.”

[Must Read] Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan – Ibn Taymiyyah

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Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan. Translated by Owais al Hashimi hafidhahullaah

Read the PDf @ https://drive.google.com/file/d/0B4RZz-y21qm_WkhZU3BscF93THc/view?usp=sharing

—

When To Seek Out Laylatul-Qadr (The Night Of Decree)
Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah
Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah

Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah- was asked about LaylatulQadr, whilst imprisoned in the mountain citadel (in Cairo) in the year 706 H. So he responded:

“All praise is for Allaah. Laylatul-Qadr is in the last ten (nights) of the month of Ramadaan. This is what is authentic from the Prophet (صلى الله عليه و سلم) , that he said: <<It is within the last ten of Ramadaan>>, and it is within the odd nights from them [1]

However the odd nights may be counted with reference to what has already passed by, such that it should be sought on the night of the twenty first, the night of the twenty third, the night of the twenty fifth, the night of the twenty seventh, and the night of the twenty ninth; and they may otherwise be counted with reference to what remains, just as the Prophet (صلى الله عليه و سلم) said: <<On the night when nine remain, on the night when seven remain, on the night when five remain, on the night when three remain.>> [2]

So based upon this, if the month is of thirty days, then that will be one of the even nights. So the twenty second will be (the night) when nine remain, the twenty fourth will be when seven remain; and this is how Aboo Sa`eed al-Khudree explained it in the authentic hadeeth; and this is how the Prophet (صلى الله عليه و سلم) established it in the month. If, however, the month is of twenty nine days, then counting in accordance with what remains will then be just the same as counting in accordance with what has passed.

So, this being the case, it is befitting that the Believer seeks it out in all of the last ten, just as the Prophet (صلى الله عليه و سلم) said: <<Seek it out in the last ten.>> [3] And it occurs more frequently in the last seven; and it occurs most frequently on the twenty seventh, just as Ubayy ibn Ka`b used to swear an oath that it was the twenty seventh night. So it was said to him: “How have you come to know that?” So he replied: “On account of the sign which Allaah”s Messenger (صلى الله عليه و سلم) informed us of. He informed us that the sun rises on the morning following it being like a brass dish, having no rays.” [4]

So this sign which Ubayy ibn Ka`b reported from the Prophet (صلى الله عليه و سلم) is from the most well known signs occurring in hadeeth; and it is related regarding its signs that it is a night that is “bright, shining”; and it is calm; it is not very hot, nor very cold. It may occur that Allaah reveals it to some of the people in a dream, or whilst awake, such that he sees its light, or he sees one who says to him: “This is Laylatul-Qadr”; or he may open his heart to witnessing such things that make the affair clear to him, and Allaah -the Most High- knows best.”

[“Majmoo`ul-Fataawaa”: (25/284-286).]

Footnotes:

[1] Reported by al-Bukhaaree (no.2016) and Muslim (no.1167/217) as a hadeeth of Aboo Sa`eed al-Khudree -radiyallaahu `anhu; and by al-Bukhaaree (no.2017) as a hadeeth of `Aa·ishah -radiyallaahu `anhaa.

The narration of Muslim (no.1167/217) contains the addition that the narrator Abun-Nadrah said: “I said: “O Aboo Sa`eed! You know better about the numbers than us.” He said: “Indeed, we have more right to that than you.” He said: I said: “What is the ninth, the seventh, and the fifth?”He said: “When twenty one have passed, then that follows it is the twenty second:and it is the ninth; and when twenty three have passed, then that which follows it is the seventh; and when twenty five have passed, then that which follows it is the fifth.”

[2] Reported by al-Bukhaaree (no.2021) as a hadeeth of `Abdullaah ibn `Abbaas -radiyallaahu `anhumaa.
[3] Reported by al-Bukhaaree (no.2020) and Muslim (no.1169) as a hadeeth of `Aa·ishah – radiyallaahu `anhaa.
[4] Reported by Muslim (no.762).

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted from PDF www.alitisaambissunnah.wordpress.com

Must a Khatmah be finished during Tarawih Prayers? – Permanent Committee

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Fatwas > Ramadan Fatwas >

Q 2: I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.

We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.

A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.

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’

Fifteen-year-old youth breaks Sawm during the daytime in Ramadan – Permanent Commitee

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The first question of Fatwa no.  6355

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan, under the excuse that he is very tired and cannot complete his Sawm on that day? If he is required to make up for that day, can he make up for it after yet another Ramadan passes?

A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) – someone who is a sane, adult, healthy, resident (non-traveling) Muslim – to break their Sawm during the daytime in Ramadan.

If they experience hardship and are forced by to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship.

Then they have to abstain from all that breaks Sawm (Fast) for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted.

Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.

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’
Chairman – Iman Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas > Ramadan Fatwas > Fifteen-year-old youth breaks Sawm during the daytime in Ramadan

Period-delaying pills to fast the whole month of Ramadan – Permanent Committee

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Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?

A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her.

You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.

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’
Chairman – Shaykh Abdul-Aziz ibn Abdullah ibn Baz

Source : Fatwas > Ramadan Fatwas >

Intention to fast Ramadhan must be formed before Fajr – Permanent Committee

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The first question of Fatwa no. 4352

Q 1: Should the intention to fast Ramadan be formed at night or during the day? If someone is informed at forenoon that today is Ramadan, should one make up for it or not?

A: It is obligatory to form the intention to fast in the month of Ramadan at night, before Fajr (Dawn).

Starting the Sawm in the daytime does not suffice without prior intention.

So, if someone knows at forenoon that today is a day of Ramadan and then makes the intention to fast, it becomes obligatory on them to abstain from all that nullifies the Sawm until sunset. But they have to make up for that day, due to the Hadith related from Ibn ‘Umar, on the authority of Hafsah, (may Allah be pleased with them) that the Prophet (peace be upon him) said:

Anyone who has not formed the intention to fast before Fajr no Sawm counts for them.

(Related by Imam Ahmad, the Compilers of the Sunan [Imams Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah], Ibn Khuzaymah, and Ibn Hibban, who classified it as Sahih [a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish]and Marfu‘ [a Hadith narrated from the Prophet with a connected or disconnected chain of narration]) This ruling applies to the obligatory Sawm.

As for the supererogatory Sawm, it is permissible to form the intention to fast at daytime, if the person has not eaten, drunk, or had conjugal intercourse since Fajr.

This is because it is authentically reported from the Prophet (peace be upon him), on the authority of ‘Aishah (may Allah be pleased with her), that

He (peace be upon him) came to her one day at forenoon and said: ‘Do you have anything (any food)?’ She said, ‘No.’ He (peace be upon him) said, ‘Then I am fasting.’

(Related by Muslim in his Sahih [Book of Authentic Hadith])

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
Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz

source : http://www.alifta.net

Ruling on medical insurance made by institutions and companies on the employees and their families – alifta

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Source : alifta.com – Issued by the Permanent Committee

Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:

1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.

2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.

At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?

Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?

A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). 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’
[Issued by the Permanent Committee, Fatwa no. 19399]

Over Socializing – Having too many acquaintances – Sufyaan ath-Thawri

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Keep Only a Few Friends

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).”

Source: ‘Biography of Imam Sufyaan ath-Thawri ‘. this book is sold by dar-us-salaam and the author is “Salaahud-Deen ibn Ali ibn Abdul-Maujood”. Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

The Reward of Being Busy in the Service of Allah – Imam Ibn al Qayyim

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A Precious Gem: The Reward of Being Busy in the Service of Allah

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant’s heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

Allah, the Almighty says in the Qur’an which means,

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him”

(Az-Zukhruf, 43:36)

Abu Sufyan bin ‘Uyaynah said, “You will never bring forward any famous proverb but I will bring the likeness of it from the Qur’an,” Thereupon someone said to him, “So where is in the Qur’an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Qur’anic verse.

Source : AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al Qayyim
Al Bayaan Translation

A Precious Gem: The Reward of Being Busy in the Service of Allah

Visits made during Sha‘ban to the grave of Prophet Hud – Fatwas of Nur Ala Al-Darb

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Fatwas > Sha`ban Fatwas > Visits made during Sha‘ban to the grave of Prophet Hud

Source : alifta.com

Q: A brother from Hadramawt asks: During the month of Sha‘ban, people come to out town Hadramawt to visit the grave of Prophet Hud (Peace be upon him), whose grave is thought to be located in Al-Ahqaf, near Hadramawt. The journey there takes five hours by car. With this false belief, from our viewpoint, a great number of people, i.e. thousands of people, drive to this place, where they ascend a mountain to a room at the top of it that contains two or three graves. They lean against these graves, touch them, weep over them, call upon them and seek their blessings. When they have finished doing this they descend. They do this for about four days. They liken this practice to Sa‘y (going between Safa and Marwah during Hajj). They appointed certain places incarnating the body of Prophet Hud (peace be upon him): There is a pebble they call the nose of Prophet Hud; there is another smooth one that has the trace of his foot, which is called Al-Dahqah and its length is about three cubits; and a third one is claimed to be his feet wherein women hoping for husbands put some pebbles in the hope that they will find what they aspire to and similarly this is practiced by wives hoping to have babies. They claim that it is advised that one should pay this visit and that the predecessors among the Awliya’ (pious people) established this visit and called people to make it, like for example, the Faqih (Jurisprudent) immigrating to Allah, Ahmad ibn ‘Isa, and so on. They continue in this way describing this practice. O Shaykh ‘Abdul-‘Aziz finally, we seek your instruction and advice. What should they do?

A: First: The location of the grave of Allah’s Prophet, Hud (Peace be upon him), is not known. Their claim that this grave belongs to Prophet Hud in Al-Ahqaf is baseless. The only known graves among those attributed to the Prophets are that of Prophet Muhammad (peace be upon him) and that of Ibrahim Al-Khalil (Abraham, peace be upon him) in the well-known cave in Al-Khalil, the Levant, Palestine. The graves of Prophets Hud, Salih, Nuh, and the other prophets are not known. Likewise, the claim that the grave of Prophet Hud lies in Al-Ahqaf and that it is in the room mentioned by the inquirer, is all baseless and false. No graves are known among the graves of the Prophets other than that of our Prophet Muhammad (peace be upon him) and that of Al-Khalil.

What these people are doing is Munkar (unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. Rather, it is one of the forbidden acts tantamount to Shirk (associating others with Allah in His Divinity or worship). Supplicating to Allah’s Prophet Hud and Tabarruk (seeking blessings) through the pebbles claimed to belong to his grave and his body are acts tantamount to major Shirk. Seeking blessings through this; seeking husbands or offspring are all Munkar and among the forbidden acts that are tantamount to Shirk. Children are to be sought only from Allah, Who (may He be Glorified and Exalted) gives progeny. The same applies to hoping for a husband as this is to be sought from Allah, not from stones attributed to Hud or a grave attributed to Hud. One’s needs cannot be demanded from Hud himself (peace be upon him). One cannot say: “O Hud, grant us children or bless them for us.” This is to be directed to Allah (may He be Glorified and Exalted) Alone. All that is practiced by the ignorant people in this regard is Munkar that must be condemned. Muslims of sound intellect have to forbid them from this and scholars have to warn them against this. They should not be misled by the practice of ignorant people or acts introduced by some Sufis or some idolaters in this regard; all this is wrong.

‘Ibadah (worship) is an exclusive Right of Allah (may He be Exalted):Surah Al-Fatihah, 1: 5 You (Alone) we worship, and You (Alone) we ask for help (for each and everything). It is Allah (may He be Glorified and Exalted) Who confers blessings that cannot be sought from neither stones, nor graves, nor trees, nor from Allah’s Prophet, Hud, nor from anyone else. When the Sahabah (Companions of the Prophet) saw a tree (called Dhat Anwat) that was loved by the Kafirs (disbelievers) who would hang their weapons on it hoping for its blessing, they asked the Prophet (peace be upon him), saying: “O Messenger of Allah! Make for us a Dhat Anwat as they have a Dhat Anwat.” He (peace be upon him) said, “Allahu Akbar (Allah is the Greatest)! Verily these are the ways of earlier nations. By the One in Whose Hand is my soul, you have said exactly as the Children of Israel had said to Musa (Moses): Make for us an ilah (a god) as they have alihah (gods).” The Prophet (peace be upon him) likened their saying: “Make for us a Dhat Anwat…” to the saying of the Children of Israel: “Make for us an ilah (a god)…” It is well-known that associating another god with Allah is major Kufr (disbelief). Accordingly, it is not permissible to associate any other god with Allah, neither from idols, nor from trees, nor from angels, nor from the Messengers, nor from any human beings or Jinn. Rather, ‘Ibadah is due only to Allah (may He be Glorified and Exalted). The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. It is Allah (may He be Glorified) Who says:Surah Al-Baiyyinah, 98: 5 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him) And:Surah Al-Isra’, 17: 23 And your Lord has decreed that you worship none but Him. And:
Surah Ghafir, 40: 14 So, call you (O Muhammad peace be upon him and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it). And:Surah Al-Zumar, 39: 2 So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. The Prophet (peace be upon him) after asking Mu‘adh about the Right of Allah over His Slaves to which Mu‘adh answered, “Allah and His Messenger know best”, taught him saying, The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. Thus, the Right of Allah over His Slaves is that they should worship Him Alone in their making Du‘a’ (supplication), asking help, Salah (Prayer), Sawm (Fasting), sacrificing animals, vowing and seeking blessings. All this must be dedicated to Allah Alone (may He be Glorified and Exalted):Surah Al-Baqarah, 2: 163 And your Ilâh (God) is One Ilâh (God – Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful. The Prophet (peace be upon him) said: If you ask, ask Allah; and if you seek help, seek help from Allah. The same ruling applies to what is practiced by some ignorant people by the grave of the Prophet (peace be upon him) regarding supplicating to him or seeking his help or support. All these are forbidden acts that are tantamount to Shirk. The same applies to what is practiced by some people by the grave of Al-Badawy, Al-Husayn ibn ‘Ali (may Allah be pleased with him), or by the grave of Ibn ‘Araby in Syria or by the grave of Shaykh ‘Abdul-Qadir Al-Jilany in Iraq. With regard to the practices of ignorant people who call upon deceased people and seek their help, all this is tantamount to Kufr and Shirk.

It is obligatory: to dedicate all ‘Ibadah (worship) to Allah Alone, to call upon none but Him (may He be Glorified and Exalted), and not to seek victory, support or remedy neither from the deceased, nor from trees or stones. All this is to be sought from Allah Alone (may He be Glorified and Exalted). Human beings are to be asked for what is within their ability to do, provided that they are alive and present, not dead or absent; the dead should not be sought out for anything. Rather, one can seek the help of those who are alive and present, if this is within their capacity. One can say: O brother, help me to do such and such a thing, if this is within their capacity; loan us such and such a thing; or help me repair my house or my car. There is nothing wrong to say this verbally, by sending a letter, or by phoning.

However, the deceased, the trees, stones, idols, or stars, are not to be asked for anything because this is tantamount to major Shirk, may Allah protect us! In fact, this is tantamount to worshipping them besides or instead of Allah (may He be Glorified and Exalted). Thus, Muslims should beware of what Allah forbade them from. They should have sound knowledge of their religion and address their questions to qualified scholars who are well-known for adhering to the Sunnah and have correct ‘Aqidah (creed). People should ask them about the Religion of Allah and about what is ambiguous for them. They should not blindly follow the customs and practices that are only done by ignorant people. Allah (may He be Glorified) says:Surah Al-An`am, 6: 163 He has no partner. And of this I have been commanded, and I am the first of the Muslims. And:Surah Al-Kawthar, 108: 1 Verily, We have granted you (O Muhammad peace be upon him) Al-Kauthar (a river in Paradise). Surah Al-Kawthar, 108: 2 Therefore turn in prayer to your Lord and sacrifice (to Him only). Thus, Salah (Prayer) and sacrifice are to be made to Allah Alone. The same applies to Du‘a’.

Allah (May He be Glorified) says:Surah Al-Jinn, 72: 18 And the mosques are for Allâh (Alone); so invoke not anyone along with Allâh. Thus, it is Allah (may He be Glorified and Exalted) Alone Who is to be supplicated and hoped in. It is He Who is to be drawn nearer to by vows, sacrifices, Salah, and Sawm. May Allah help Muslims be enlightened in their religion! May He set right the affairs of Muslim scholars and guide them to enlighten their brothers and teach them what confuses them.

Source: Fatwas of Nur `Ala Al-Darb

Source

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=7&PageNo=1&BookID=10

Advice: How to Set Your State Aright – Imam Ibn al Qayyim

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Let’s strive to be close to Allah.

Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.

However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.

Source: AL-FA WA’ID: A Collection of Wise Syaings – Imam Ibn al Qayyim
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“And it may be that you dislike a thing which is good for you” – Imam Ibn al Qayyim

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Source: AL-FAWAID: A Collection of Wise Sayings

Allah, the Almighty says,which means,
“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” (AI-Baqarah, 2:216)

In this Qur’anic Verse, there are several judgments, meanings and benefits for the servant.    If the    servant knows    that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted:

Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune.

Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil.

In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life.

The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery.

Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.

There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him.

Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he  leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself.

Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that
which He preordained.

When the pre-ordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim

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AL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two  matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

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Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.

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