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Holding bad thoughts for the Muslim Leaders – Shaikh ‘Abdus-Salaam Ibn Burjiss

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From his book Al-Amr Bi-Luzoom Al-Jamaa’ah wa Imaamihim (pg. 114-117)
Translator : isma’eel alarcon

Allaah says: “O you who believe! Avoid much suspicion. Verily, some (forms of) suspicion is sinful.” [Surah Al-Hujuraat: 12]

In the two Saheeh collections (of Al-Bukhaaree and Muslim), Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (صلى الله عليه و سلم) said: “Beware of suspicion, for indeed suspicion is the most false type of speech.”

Indeed, holding bad thoughts for the Muslim leaders in their administrative actions and the decisions that they make is truly a door to evil, which leads the one who engages in it to fall into matters forbidden in the Religion. And it’s harm can spread to the general masses of people.

So when the door to holding bad thoughts about the actions enforced by the Muslim leaders is opened and each person begins to express his thoughts about these actions, the people fall into the suspicion that is condemned in the Religion. And each person is brought into the talk of that which doesn’t concern him and liking the he said/she said (gossip) which is forbidden in the Religion. And those who have no say in matters or bear any position of responsibility (with respect to leadership) will begin to voice themselves. All of this has a harmful effect upon the people collectively, for it is one of the ways of the Devil in causing catastrophes and warranting rebellion against the leaders.

And whatever leads to an evil consequence must be prevented even if it is something that is allowed (mubaah). So how much more so when the thing that leads to it is forbidden (in itself) and when the thing being led to is the source of evil?

Shaikh Muhammad Ibn ‘Abdil-Lateef and Shaikh ‘Abdullaah Ibn ‘Abdil-‘Azeez Al-‘Anqaree said in a letter written [1] by them to the people during the time of the fitnah of the Ikhwaan against the king ‘Abdul ‘Azeez, may Allaah have mercy on him:

“From the things that the Devil causes to enter into some of the practicing Muslims is:

Accusing the Muslim scholars of flattering and kissing up (to the leaders), suspicious thoughts (about them), and not taking (knowledge) from them. This is all a cause for one’s being prevented from beneficial knowledge.

Another thing that the Devil puts into them is:

Holding bad thoughts for the leader and failing to obey him. Indeed, this is from the greatest types of sins and it is from the ways of the people of Jaahiliyyah, those who did not hold hearing and obeying (the leader) as being part of the Religion. Rather, each of one of them followed his own opinion.

The evidences from the Book and the Sunnah clearly demonstrate the obligation of hearing and obeying the (Muslim) leader in times of hardship and times of ease and in things that one likes and things that one hates. This is such that he (saws) said:

‘Hear and obey (the leader), even if he takes your money and whips your back.’

So it is forbidden to disobey him and oppose him in his authority, in his relations, in his agreements and in his treaties, for he is a representative of the Muslims and looking out for what is in their best interests. And his looking out for them is better than their looking out for their own selves. This is since through his leadership, the order of the Religion remains established and the unity of the Muslims remains in tact.

And this is especially the case since Allaah has blessed you with a leader whose authority is that of religious authority. [2] And he has guided the masses of his subjects from the Muslims, especially the practicing ones amongst them, by being kind to them and building masaajid for them and sending out callers (du’aat) to them and overlooking their errors and acts of ignorance.

And this existing in the last portion of these times is from the greatest bounties that Allaah has bestowed to the people of this (Arab) peninsula.

So it is an obligation upon them to be thankful for this bounty and to consider it. And they should support him and be loyal to him inwardly and outwardly. So it is not permissible for anyone to betray him, nor to carry out some matter except with his permission.

And whoever betrays him with treason then he has strove to sow the seeds of dissension amongst the Muslims against him, and he has split away from the Jamaa’ah (main body of Muslims). The Prophet (saws) said:

‘Whoever disobeys the Ameer (leader) has disobeyed me. And whoever disobeys me has disobeyed Allaah.’

What is intended by the word Ameer in this hadeeth is the person whom Allaah has given authority over the affairs of the Muslims, and he is the greater Imaam.”

FOOTNOTES:

[1] Ad-Durur As-Saniyyah fee Al-Ajwibah An-Najdiyyah (9/127, 133, 135)

[2] He is referring to the rule of the king (of Saudi Arabia) ‘Abdul-‘Azeez Ibn ‘Abdir-Rahmaan, may Allaah have mercy on him.

This is how the People of Desires show respect for the Scholars!!

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This is how the People of Desires, from the Hizbees and Qutubees show respect for the Scholars…rather this is how they show respect for the House of Allaah!

Shaikh Saalih As-Suhaymee and Shaikh Abdur-Razaaq, may Allaah preserve them, undertook a visit to the area of Qaseem, particularly the city of Buraydah (in Saudi Arabia), some years ago to give a lectures there.

But they were met by some people of desires – especially from the Qutubees and Hizbees in the audience who did not want to listen to the Remembrance of Allaah nor to the Call to Tawheed and the following of the correct Manhaj.

To hear what happened to the Shaikhs and how the ignorant people dealt with them, listen to the recording, and follow with the summarization below.

The program begins with the chair of the conference introducing the topic of the lecture, which was a talk on the hadeeth: “The Religion is Sincerity.” He began with the Shaikh on the right who was Shaikh ‘Abdur-Razaaq, the son of ‘Abdul-Muhsin al-‘Abbaad, may Allaah preserve them.

So the Shaikh began with Khutbat ul-Haajah, but was not even halfway through it when commotion broke out at the hands of some deviants amongst the followers of vain desires, who started shouting and screaming. But this was quelled and the Shaikh continued by making du’aa that Allaah grant the Muslims Paradise and that He make them people who fear Allaah and act righteously.

Then the commotion continued for a while, but finally the Shaikh began the lecture and the microphone was passed onto Shaikh Saalih As-Suhaymee who said:

“To whoever came to this masjid and saw fit to do these kinds of actions, which Allaah is not pleased with, will they not fear Allaah? Whoever wants to listen then let him come and whoever wants to leave then let him leave.”

Then Shaikh ‘Abdur-Razaaq began the lecture and began explaining the hadeeth of “The Religion is Sincerity (Naseeha).” And he stressed the point that what they came to the masjid for was to seek to get closer to Allaah by way of listening and benefiting by the hadeeth of Allaah’s Messenger. And he narrated to them a story about Allaah’s Messenger and Mu’awiyah, which showed that gathering in the masjid is for the purpose of getting closer to Allaah. So this is what they were there for – to worship Allaah and not cause commotion.

Then he began by saying what he will talk about in the lecture – the foundation of sincerity and faith in Allaah. So he discussed the definition of Eemaan and went on to mention the three categories of Tawheed, but noise could still be heard in the background from the troublemakers

Then Shaikh ‘Abdur-Razaaq finished and the mic was given to Shaikh Saalih As-Suhaymee who addressed the troublemakers and asked them if Allaah was pleased with the actions they were doing, at which they again turned violent. And commotion broke loose again, with Shaikh Saalih commanding them to fear Allaah. And the situation got worse with the mob storming the podium and in the midst of all that the Shuyookh were making du’aa.

During the course of this violent attack, they trampled over the mushafs (copies of Qur’aan) and broke Shaikh Saalih As-Suhaymee’s walking cane, since he is blind and needs it to walk!!

But Allaah protected the two Shaikhs from the evil of these people of desires and misguidance! And all of this was just because the Shaikhs stick to the truth and call to the Salafee Manhaj while opposing and refuting the deviants.

So we advise the brothers to listen to the recording so that they can see for themselves the condition of these people, who fight against the Salafee Scholars and hate the Salafee Da’wah, only because they have no other recourse since their da’wah is dead and they are void of any proofs and evidences.

And we cannot forget also what happened to Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, who was attacked while giving a lecture in the Masjid of Shaikh ‘Abdullaah Al-‘Ubaylaan years ago.

Access the recording and follow with brief summarization below:

While the Shaikh was in the masjid answering questions, he responded to one question, which consisted of several parts. The first part asked as to the reason why the Muslims are divided into groups, parties and sects. So the Shaikh responded by saying:

“The reason is well known – it is something that is going on now, which is the presence of those who incite the people upon political agitation and the presence of those who distribute them into groups. Rather, it is due to these newly invented groups. The groups that are present in the arena nowadays, I consider them to be innovated.

This is since before this state (of Saudi Arabia) was established, you did not find all of these groups – there was only One Group. The Saudi Society was only one Jamaa’ah (group) – the Jamaa’ah of the Muslims. There was no other group to be found besides it. So the presence of all these groups (nowadays) and the efforts these groups expend in calling the people to their manhaj is the cause for them being divided and split up…”

Then one man from the audience began to criticize the Shaikh’s response about the jamaa’aat (groups) and commotion broke loose, with a mob shouting and screaming. And all the while the Shaikh was trying to calm the mob down, seeking refuge in Allaah, but they did not listen to him. Even to the point that the Call for Prayer was proclaimed and they did not listen to that! Rather, the prayer was started and commotion and screaming could still be heard from those who wished to cause fitnah and disrespect the house of Allaah, may Allaah guide these individuals.

This is the way of all of the scholars who have followed the Way of the Salaf, in that they were faced with the opposition of the deviants – even to the point where their opposition was violent, as was the case with Imaam Abu Shaamah, rahimahullaah, the great scholar of the 7th Century, who wrote a tremendous book [Al-Bid’i wal-Hawaadith] refuting the present day innovations of his time, as he was beaten to the point that he never fully recovered from his injuries and eventually died later from them.

We ask Allaah to protect our scholars and to grant them a long lifespan for benefiting the ummah, Amaeen.

Source: Two separate cassette recordings 
Produced By: al-manhaj website (site no more exists)

The Merits of the Sahaabah (Companions) – Shaykh Ibn Uthaymeen

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A Sahaabee (Companion) is anyone that met the Prophet (sallAllaahu ‘alayhi wa sallam) while believing in him, and dying upon that condition.

The Companions (Sahaabah) of the Prophet (sallAllaahu ‘alayhi wa sallam) are the best from all those that accompanied the prophets, due to the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “The best of people are my Companions.” [1] Al-Bukhaaree and others have reported this hadeeth.

The best among the Sahaabah are the Muhaajiroon (those who performed the migration from Makkah to Madeenah), due to their combining between migrating and giving support (in Allaah’s Cause). Then after them, are the Ansaar.

The best among the Muhaajiroon are the four righteous Khaleefahs: Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee.

Abu Bakr – He is “As-Siddeeq” ‘Abdullaah bin ‘Uthmaan bin ‘Aamir from the Tribe of Taym bin Marrah bin Ka’ab. He was the first male to believe in the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). He was his companion in the migration (Hijrah) and his deputy during times of prayer and Hajj. He was his Khaleefah (designated successor) for his nation. Five of those who were given the glad tidings of Paradise accepted Islaam through his hands.

They are ‘Uthmaan, Az-Zubair, Talha, ‘Abd-ur-Rahmaan bin ‘Awf and Sa’ad bin Abee Waqqaas. He died in Jumaadal-Al-Akhirah, in the 13th year of Hijrah, when he was 63 years old. The above five along with Abu Bakr, ‘Alee bin Abee Taalib and Zayd bin Haarithah form the eight that were the first of people to accept Islaam. Ibn Ishaaq stated this and what he meant by it, was that they were the first from amongst the males, after (the advent of) the Message.

‘Umar – He is Abu Hafs “Al-Faarooq” ‘Umar Ibn Al-Khattaab from the tribe of ‘Adiyy bin Ka’ab bin Lu’aa. He accepted Islaam in the sixth year after the Prophet (sallAllaahu ‘alayhi wa sallam) was sent, after nearly forty men and eleven women (had accepted Islaam). The Muslims were overjoyed by that occasion and Islaam spread in Makkah afterward. Abu Bakr entrusted him with the leadership of the Muslim nation, and so he rose to the hardship of the Khilaafah in the best manner. This was until he was killed and died as a martyr in Dhul-Hijjah of the year 23H, at the age of 63.

‘Uthmaan – He is Abu ‘Abdillaah “Dhun-Noorain” ‘Uthmaan bin ‘Affaan from the tribe of Umayyah bin ‘Abd-ish-Shams bin ‘Abd Manaaf. He accepted Islaam after the Prophet’s entrance into Daar-ul-Arqam. He was a rich and generous man. He was given the Khilaafah after ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu), due to the agreement of the members of the governing body. He remained Khaleefah until he was killed and martyred in Dhul-Hijjah in the year 35H. He was 90 years old at the time of his death, according to one of several opinions.

‘Alee – He is Abul-Hasan ‘Alee bin Abee Taalib. The name of Abu Taalib was ‘Abd Manaaf bin ‘Abd-il-Muttallib. He was the first from the youth to accept Islaam. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) gave him the banner on the Day of Khaibar and Allaah granted victory at his hands. He was given the Khilaafah after the murder of ‘Uthmaan. Thus, he became the Khaleefah, governing until he was killed himself, and martyred in the month of Ramadaan in the 40H, at the age of 63.

The best of these four is Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. This is based on the report of Ibn ‘Umar (radyAllaahu ‘anhu): “We used to make preference between the people during the time of the Prophet (sallAllaahu ‘alayhi wa sallam). So we preferred Abu Bakr, then ‘Umar Ibn Al-Khattaab, then ‘Uthmaan bin ‘Affaan.” This was reported by Al-Bukhaaree.[2] It is also based on (the hadeeth) in Abu Dawood: “We used to say, while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was alive: The best of the Prophet’s ummah after him, is Abu Bakr, then ‘Umar, then ‘Uthmaan.” At-Tabaraanee added to this in his report: “The Prophet would hear that and he would not oppose it.” I did not find the wording that the author mentions, in which there is the addition of ‘Alee bin Abee Taalib. [3]

The most deserving from them of the Khilaafah, after the Prophet, was Abu Bakr (radyAllaahu ‘anhu). This is since he was the best of them and foremost to them in accepting Islaam. Also, the Prophet (sallAllaahu ‘alayhi wa sallam) preferred him to lead the prayer. Furthermore, the Sahaabah agreed upon his superiority and upon giving him the oath of allegiance (bay’ah). And it is not befitting for Allaah to unite them in agreement upon an error. Then ‘Umar, since he was the best of the Sahaabah after Abu Bakr and because Abu Bakr entrusted the Khilaafah to him. Then ‘Uthmaan, due to his merits and due to his election by the Majlis Ash-Shooraa (governing body). They are the ones mentioned in this verse from a poem:

“’Alee, ‘Uthmaan, Sa’ad and Talha.
Zubair and Dhu ‘Awf — members of the governing body.”

Then comes ‘Alee, due to his merits and the consensus of the Muslims of his time upon it. These four are the rightly guided Khaleefahs, whom the Prophet (sallAllaahu ‘alayhi wa sallam) said concerning them: “Stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs after me. Bite onto it (the Sunnah) with your molar teeth.” And he (sallAllaahu ‘alayhi wa sallam) said: “The Khilaafah after me will endure for thirty years.” Ahmad, Abu Dawood and At-Tirmidhee reported this hadeeth and Al-Albaanee said that its chain of narration was hasan. Thus, the last part of it, was the Khilaafah of ‘Alee. This is as the author has stated and it is as if he places the Khilaafah of Al-Hasan subordinate to his father’s or just doesn’t acknowledge it (i.e. Al-Hasan’s Khilaafah) at all, due to his yielding it.

The Khilaafah of Abu Bakr (radyAllaahu ‘anhu) endured for two years, three months and nine nights, from the 13th of Rabee’-ul-Awwal 11H to the 22nd of Jumaadal-Akhirah 13H.

The Khilaafah of ‘Umar (radyAllaahu ‘anhu) lasted ten years, six months and three days, from the 23rd of Jumaadal-Akhirah 13H to the 26th of Dhul-Hijjah 23H.

The Khilaafah of ‘Uthmaan (radyAllaahu ‘anhu) lasted twelve years minus 12 days, from the month of Muharram 24H to the 18th of Dhul-Hijjah 35H.

The Khilaafah of ‘Alee (radyAllaahu ‘anhu) lasted four years and nine months from the 19th of Dhul-Hijjah 35H to the 19th of Ramadaan 40H.

Combined, the Khilaafah of these four (Companions) lasted twenty-nine years, six months and four days.

Thereafter, Al-Hasan bin ‘Alee (radyAllaahu ‘anhu) was given the oath of allegiance on the day that his father, ‘Alee died. Then, in the month of Rabee’-ul-Awwal 41H, the command was given to Mu’awiyah (radyAllaahu ‘anhu) and due to that, the signs which the Prophet (sallAllaahu ‘alayhi wa sallam) spoke of in his statement: “The Khilaafah after me will endure for thirty years” and his statement: “Indeed, this son of mine is a Sayyid (noble) and perhaps it will be that Allaah will bring peace between two large parties (i.e. that of Al-Hasan and Mu’awiyah) through him”[4] came to pass.

Al-Hasan was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the Ameer-ul-Mu’mineen(Commander of the Believers), son of the Ameer-ul-Mu’mineen ‘Alee bin Abee Taalib. He was born on the 15th of Ramadaan in the third year after Hijrah. He died while in Madeenah and was buried in the graveyard Al-Baqee’ in Rabee-ul-Awwal 50H.

Al-Husayn was the grandson of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and the fruit of his offspring. He was the son of ‘Alee bin Abee Taalib. He was born in Sha’baan in the fourth year after Hijrah and was killed at Karbala on the tenth of Muharram 61H.

FOOTNOTES:

[1] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions of the Prophet (no. 3651) and Saheeh Muslim: Book of the Virtues of the Companions (no. 2533) from the hadeeth of Ibn Mas’ood (radyAllaahu ‘anhu). It is also reported on the authority of ‘Imraan bin Husayn (radyAllaahu ‘anhu) in Al-Bukhaaree (no. 2561, 3650, 6438 & 6695) and Muslim (no. 2535). Abu Hurairah (radyAllaahu ‘anhu) also reported it in Muslim (no. 534) as well as others. Furthermore, this is a mutawaatir hadeeth. Al-Haafidh Ibn Hajr stated the correctness of it being mutawaatir in the introduction to his Al-Isaabah.[2] Saheeh Al-Bukhaaree: Book of the Virtues of the Companions (no. 3655). And in another wording found in Al-Bukhaaree (no. 3697), it states: “During the lifetime of the Prophet, we used to not put anyone equal to Abu Bakr, then (the same was with) ‘Umar, then (the same was with) ‘Uthmaan. Then we left the (remaining) Companions of the Prophet alone, not distinguishing between any of them.”

[3] Isnaaduhu Saheeh: This is an authentic hadeeth reported by Abu Dawood (4628), At-Tirmidhee (3707) and Ibn Abee ‘Aasim in As-Sunnah (1190). Its chain of narration (isnaad) is authentic as has been stated by Al-Albaanee in his checking to As-Sunnah (2/567). As for the addition that Shaikh Ibn Al-‘Uthaimeen has mentioned, which is found in At-Tabaraanee, which is: “The Prophet would hear that and he would not oppose it”, then it is an authentic addition, which is established in many paths of narration found in Ibn Abee ‘Aasim (1194, 1195, 1196 & 1197), Ahmad (2/14) and others with authentic chains. Refer to the checking of Ibn Abee ‘Aasim’s As-Sunnah (2/568-569) as well as Fath-ul-Baaree (7/16-17)

[4] Saheeh Al-Bukhaaree: Book of Peace Making (no. 2704) from the hadeeth of Abu Bakrah (radyAllaahu ‘anhu).

Imaam Muhammad Ibn Saalih Al-‘Uthaimeen
Source: His Book Sharh Lum’at-ul-‘Itiqaad (pg. 140-143)
Translator: Isma’eel Alarcon

Claiming the people have control over the Divine Predestination – Shaykh Naasir ud-Deen al-Albaanee

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Question:

The poet Abul-Qaasim Ash-Shaabee wrote: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

Answer:

This is a direct form of disbelief. And it indicates that the people have gone far away from the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah alone, as well as what is not permitted for those other than Him. This is due to neglectfulness – and it is from the factors that have made this poet say such a thing.

And some Arab radio broadcasts have even adopted this saying as a hymn of Arab nationalism! This poetry states: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.” So this means that Al-Qadar is under the Will of the people! And this is in opposition to Allaah’s saying: “And you will not will until Allaah, Lord of the worlds, has willed” [Surah At-Takweer: 29]

O Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having guided us. And grant us mercy from Yourself, indeed, You are the Grantor.

Shaykh Naasir ud-Deen al-Albaanee
Al-Asaalah, No. 17
Translated by Ismaa’eel Alarcon

Story of a Beautiful woman in Makkah – Shaikh Zayd Al-Madkhalee

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As for the story that contains admonition and reflection in it, then it is that which is reported in the biography of ‘Ubayd bin ‘Ameer Al-Makkee in the “Thiqaat” of Al-‘Ijlee, who said: “There used to be a beautiful woman in Makkah who was married. One day she looked at herself in the mirror and said to her husband: ‘Do you think there is anyone that can look at this face and not be enticed by it?’ He said: ‘Yes.’ So she enquired: ‘Who?’ He said: ”Ubayd bin ‘Ameer.’ So she said: ‘Grant me permission so that I may go entice him.’ He said: ‘I give you permission.’ So she went to see him and asked him for a fatwa (religious verdict). So he went with her to a part of Al-Masjid AlHaraam and sat in privacy with her. Then she uncovered her face, so that it looked like half of a moon. So he said to her: ‘O slave of Allaah, fear Allaah!'”

The author of Al-Hilyah mentioned this story from “Ath-Thiqaat” of Al-‘Ijlee in his biography of ‘Ubayd bin ‘Ameer Al-Makkee. Al-Albaanee also mentioned it in his book on Hijaab using it as a proof for the niqaab (face-veil).

The point of benefit that we can derive from this great noble scholar’s rebuking of that woman when she uncovered her face in front of him is that: The Taabi’een used to hold that a woman uncovering herself by unveiling her face in front of male strangers was a serious crime, which needed to be changed and great efforts needed to be made to terminate it. In fact, the matter should be this way, for indeed a person that looks at a woman’s face and hands, i.e. a woman he is prohibited from looking at, is enjoying the area of the body with the greatest temptation and the most severe in danger.

Posted from e-Book: The Obligation of Veiling the Face and Hands – Shaikh Zayd Al-Madkhalee (rahimahullaah)

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

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Question 43: It was reported from the Prophet (صلى الله عليه و سلم) that he was bewitched. So we would like you to talk about the means by which he (صلى الله عليه و سلم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صلى الله عليه و سلم) took place?

The Answer: It has been confirmed in the Saheehayn (al- Bukhaaree and Muslim collections of Ahaadeeth) and in other traditions that the Prophet (صلى الله عليه و سلم) was enchanted. His bewitchment, however, did not affect him from the aspect of Legislation or Revelation. The utmost thing in this respect is that he (صلى الله عليه و سلم) reached a stage whereby he began to fancy that he was doing a thing which he was not actually doing. The magic material intended for the Prophet (صلى الله عليه و سلم) was the cast of a Jew known by the name Labeed ibn al-A’sam. Allaah, The One free of all imperfection and The Most High, protected the Prophet (صلى الله عليه و سلم) from it, until he was informed of what occurred to him by way of inspiration. He used to seek refuge in Allaah against evil by the recitation of al-Mu’awwithatayn, soorat al- Falaq and soorat An-Naas.

And this kind of magic does not influence the state of Prophethood, since it did not affect the behavior of the Prophet (صلى الله عليه و سلم) regarding the Revelation and acts of worship, as we have mentioned earlier. Some people have denied that the Prophet (صلى الله عليه و سلم) was bewitched under the pretext that such saying necessitates believing the unbelievers, and even the wrongdoers who said:

You follow none but a witched man. [Qur’aan, soorat al-Israa’ (17): 47].

There is no doubt, however, that such saying does not obligate approving those unbelievers and wrongdoers in what they have attributed to the Prophet (صلى الله عليه و سلم). Since they claim that the Messenger (صلى الله عليه و سلم) is bewitched in what he utters from Revelation, and what he has brought is mere hallucination, like the hallucination of the bewitched. However, the bewitching that occurred to the Prophet (صلى الله عليه و سلم) did not affect him in anything of the Revelation whatsoever, or in anything of the acts of worship. And it is forbidden that we deny his enchantment based upon our misunderstanding of the texts.

Posted from eBook : Understanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

Excellent way of Benefiting from Knowledge – Al-Khaleel Ibn Ahmad (rahimahullaah) (d. 175 A.H)

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al-Haafiz Aboo `Umar Yoosuf ibn `Abdil-Barr -rahimahullaah- said in his “Jaami` Bayaanil-`Ilm wa Fadlihi”(1/584/no.1001):

“al-Khaleel ibn Ahmad [1] -rahimahullaah- said:

“I never heard anything except that I wrote it down,
and I never wrote anything down except that I memorized it,
and I never memorized anything except that it benefited me” .”

 

[1] He was al-Khaleel ibn Ahmad al-Azdee, al-Faraaheedee, Aboo `Abdir-Rahmaan, al-Basree. The scholar of the language. He compiled the famous dictionary of the Arabic language “al- `Ayn”, and initiated “al-`Arood” (the science of prosody/versification of Arabic poetry). He studied under Ayyoob as-Sakhtiyaanee, `Aasim al-Ahwal, and others. His students included Hammaad ibn Zayd, Seebawayh, and an-Nadr ibn Shumayl. Ibraaheem al-Harbee said:”He was a person of the Sunnah”. He was born in the year 100 H, and died in the year 170 or 175 H. (refs.:”Taqreebut-Tahdheeb”; “Tahdheebut-Tahdheeb”; “Khulaasah Tadhheebil-Kamaal”.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
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Ibn Uthaymeen about Anasheed

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Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: al-Liqâ’ ash-Shahrî (11)
Reference: Darulhadith, Sweden
Audio and translation courtesy of afatwa.com (site is down)

Question: There are some Islâmic Anâshîd that are sung together with tambourines (daff). They lead to enthusiasm and consist of good meanings. What is your opinion on it?

Shaykh Ibn ‘Uthaymîn: A lot is said about Islâmic Anâshîd. It was a long time ago I listened to them. They were okay when they first emerged. They were free from tambourines. They did not cause any tribulations and they were not sung in accordance with forbidden melodic tones. They have evolved through time. They began to be combined with percussion instruments, it may have been tambourines or something else. Subsequently, they further evolved and started to be sung with beautified, trying voices. Later on, they evolved even more and started to be sung as the forbidden songs. That is why I am not comfortable with them. It cannot be said that all of them are allowed just as it cannot be said that all of them are forbidden. They are allowed if they are free from the things I have mentioned. Nevertheless, if they are combined with tambourines, beautiful, trying voices or forbidden melodic tones, then they are not permissible to listen to.

The meaning of “Tabaarak Allaah” and “mubaarak” – Shaykh Saalih Fawzaan

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“Tabaarak Allaah”: means: tremendously great is the One whose actions are these, He the Perfect and Most High. And whose Ability is such and these are the things which He has created, He the Exalted and Most High.

And, “Tabaarak”: is a verb which is used specifically for Him, He the Perfect, so it cannot be applied to anyone besides Him. And al-Barakah (blessing) it means abundance of good and its increase, and the blessings which come from Allaah the Majestic and Most High do not end. As for a created being, it cannot be said about him, “tabaarak”. Rather it can be said to him, “mubaarak” meaning, “May you receive blessing”, meaning may Allaah put blessing into him and make him blessed. And all blessing is from Allaah the Perfect and Most High.

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

The Forbiddance of Adhering Blindly to the Saying of a Scholar in Opposition To An Authentic Text – Shaykh Uthaymeen

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The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part I)

Shaikh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/527-530), in explanation of the saying of Ibn `Abbaas – radiyallaahu `anhumaa – :

“Stones will soon fall upon you from the sky. I say: Allaah‟s Messenger (صلى الله عليه وسلم) said…, and you say: Aboo Bakr and `Umar said!” :-

“…This saying from Ibn `Abbaas – radiyallaahu `anhumaa – was a response to those who said to him: “Aboo Bakr and `Umar – radiyallaahu `anhumaa – did not hold joining the `Umrah along with the Hajj (at-tamattu`), and they held that performing Hajj on its own (al-Ifraad) is better‟, or the like of that…

So in summary, it was because of this that Ibn `Abbaas said, when they countered the Hadeeth with the opinion of Aboo Bakr and `Umar -: “Stones are about to fall upon you from the sky…” – the hadeeth.

And Imaam ash-Shaafi`ee – rahimahullaah – said:

“The scholars are agreed, by consensus, that whoever is such that the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) becomes clear to him, then it is not for him to leave it for the saying of anyone.”

And Imaam Maalik – rahimahullaahu ta`aalaa – said:

“There is none of us except that he rebuts and is rebutted, except for the occupant of this grave (صلى الله عليه وسلم)”,

and the speech of the imaams with this meaning is abundant…

…So the speech of Ibn `Abbaas – radiyallaahu `anhumaa – shows that whoever receives a textual proof, and he does not accept it, because of taqleed (blind-following) of his imaam, then it is obligatory to criticize him severely, because of his opposing the proof.

And Imaam Ahmad said: “Ahmad ibn `Umar al-Bazzaar narrated to us: Ziyaad ibn Ayyoob narrated to us: Aboo `Ubaydah al-Haddaad narrated to us: from Maalik ibn Deenaar: from `Ikrimah: from Ibn `Abbaas, who said:

“There is not one of us except that some of his sayings are taken, and some are left; except for the Prophet (صلى الله عليه وسلم).”

So therefore it is obligatory to criticise whoever leaves the proof in favour of anyone from the scholars, no matter who that is. The recorded sayings of the imaams clearly state this; and state that ‘taqleed’ (blind-following) is not allowable except in matters of ijtihaad (personal deduction) for which no proof is found in the Book or the Sunnah. So this is what some of the scholars meant by their saying: ‘There is to be no criticism in the matters of ijtihaad (personal deduction).’ As for the one who acts contrary to the Book and the Sunnah, then it is obligatory to refute him; just as was said by Ibn `Abbaas, ash-Shaafi`ee, Maalik, and Ahmad – and this is something agreed upon, as has preceded in the speech of Imaam ash-Shaafi`ee – rahimahullaahu ta`aalaa…”

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part II)

Shaykh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/532), in explanation of the saying of Imaam Ahmad:

“I am amazed at a people who are aware of the chain of narration and its authenticity, and yet they hold on to the opinion of Sufyaan, whereas Allaah – the Most High – says:

So let those who oppose the Messenger‟s command beware, lest a fitnah (affliction) befalls him, or a painful torment be inflicted upon him.[Sooratun-Noor (24):63]

Do you know what the affliction is? The affliction is Shirk. Perhaps if he rejects something from his saying, some deviation will fall into his heart and he is destroyed.”

“So the saying of Imaam Ahmad – rahimahullaah – “I am amazed at a people who are aware of the chain of narration and its authenticity…” is a criticism from him of that; and shows that it leads to deviation of the hearts, which causes a person to become a Disbeliever.

So this evil has become extremely widespread, particularly amongst those who claim attachment to knowledge. They do whatever they can to prevent people from acting upon the Book and the Sunnah; and they block people from following the Messenger (صلى الله عليه وسلم), and from honouring and respecting his commands and prohibitions. So from that is their saying: “No one except a “mujtahid‟ can use the Book and the Sunnah as proof, and “ijtihaad‟ has ended‟, and the saying: “This person who I am blindly following knows better than you do about hadeeth, and about the abrogating and abrogated narrations‟, and the like of these sayings, whose goal is just the abandonment of following of the Messenger (صلى الله عليه وسلم): he who does not speak from his own desires, in favour of dependence upon sayings of those who can err, and who is contradicted by other imaams and whose saying can be nullified by a textual proof. So there is not an imaam except that he only possessed a portion of knowledge; he did not possess all of it. So what is obligatory upon every legally responsible person, when a proof from the Book of Allaah or the Sunnah of His Messenger reaches him, and he understands its meaning, is that he accepts it and acts upon it, no matter who contradicts it.

It is just as He – the Most High – said:

Follow what has been sent down to you from your Lord; and do not take others besides Him: obeying them in disobedience to Him. Little do you remember! [Sooratul-A`raaf (7):3]

And He – the Most High – said:

Is it not sufficient for them that We sent down to you this Book which is recited to them?! In it there is mercy and a reminder for those who believe in it [Sooratul-`Ankaboot (29):51]

A statement of the consensus (ijmaa`) upon that has already preceded [1] , and an explanation that the blind-follower (muqallid) is not from the people of knowledge; and Aboo `Umar ibn `Abdil-Barr and others also report ijmaa` (consensus) upon that.

[1] Transl. Note: [i.e. from Imaam ash-Shaafi`ee.]

I say: And no one disagrees with this except for the ignorant ones from the blind-followers, because of their ignorance of the Book and the Sunnah, and because of their turning away from these two. So those people, even if they think that they are following the imaams, then in reality they have only contradicted them and followed other than their way. So we have already quoted the saying of Maalik, ash-Shaafi`ee, and Ahmad. However in the speech of Ahmad – rahimahullaah – there is an indication that “taqleed‟ (blind-following) before the proof reaches is not blameworthy; rather it is only criticised for one whom the proof has reached, and he opposes it in favour of the saying of one of the imaams.

So this only comes about as a result of their turning away from seeking to understand the Book of Allaah and the Sunnah of His Messenger; and turning instead to the books of the later people, and sufficing with them to the exclusion of the two parts of Revelation. So this resembles what occurred with the People of the Book: those about whom Allaah said:

They took their scholars and monks as lords besides Allaah [Sooratut-Tawbah (9):31],

an explanation of which will follow in the hadeeth of `Adiyy ibn Haatim.

So what is binding upon the one who is sincere is that when he reads the books of the scholars, and examines them, and becomes aware of their sayings, that he submits them to what is found in the Book, and the Sunnah; for every mujtahid from the scholars, and those who follow him and ascribe themselves to his madhhab, must mention his evidence; and the truth in any matter is one; and the imaams are rewarded for their ijtihaad.

Therefore the justly balanced person makes examination of their speech, and consideration of it a path to acquiring awareness of the different issues, and a means to bring them to mind, and a way to distinguish what is correct from what is incorrect – by means of the evidences which those who use the evidences mention; so that in this way he will become aware of which scholar was most fortunate in having the proof.

So the proofs for this fundamental principle are more than can be enumerated, in the Book of Allaah and in the Sunnah likewise….

And the imaams – rahimahumullaah – did not fall short in clarifying this matter. Rather they forbade that they be followed blindly when the Sunnah becomes clear, because they knew that there were matters of knowledge unknown to them, and that this knowledge could reach others, and this occurs a great deal; and this will not be hidden from one who examines the sayings of the scholars.

Aboo Haneefah – rahimahullaah – said:

“When a hadeeth comes from Allaah‟s Messenger (صلى الله عليه وسلم) then it is upon the head and the eyes; and if something comes from the Companions – radiyallaahu `anhum – then upon the head and the eyes; and if something comes from the Taabi`een, then we are men and they were men.”

And he said:

“If I say a saying, and the Book of Allaah contradicts it, then abandon my saying in favour of the Book of Allaah.” It was said: “If the saying of Allaah‟s Messenger (صلى الله عليه وسلم) contradicts it?‟ He said: “Abandon my saying for the narration of the Messenger (صلى الله عليه وسلم). It was said: “If the saying of the Companions contradicts it?‟ He said: “Abandon my saying for the saying of the Companions.”

And ar-Rabee` said: I heard ash-Shaafi`ee – rahimahullaah – say:

“If you find in my book something contrary to the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم), then take hold of the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) and leave whatever I said.”

And he said:

“When a hadeeth is authentic with something contrary to my saying, then throw my saying against the wall.”

And Maalik said:

“Everyone is such that some of his sayings are taken and some are left, except for Allaah‟s Messenger (صلى الله عليه وسلم).”

And the like of this has already been mentioned from him, so there is no excuse for a blind-follower (muqallid) after this… .”

Shaykh Muhammad Ibn Saalih Al-`Uthaymeen On ‘Taqleed’ (Blindfollowing)

Shaykh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah – said in “al-Qawlul-Mufeed `alaa Kitaabit-Tawheed‟ (2/152):

“Some people commit a grievous mistake when it is said to them: “Allaah‟s Messenger (صلى الله عليه وسلم) said‟, he says: “But in the book of so and so there occurs such and such.‟ So it is upon him to fear Allaah, Who said to him in His Book:

And the Day when Allaah will call to them, and say, “What response did you give to the Messengers? [Sooratul-Qasas (28):65]

He did not say: “What response did you give to so and so?‟ As for the author of the book, then if it is known that he loves good, and intends good, then supplication for forgiveness and mercy is made for him if he errs. It is not to be said that he is infallible, and his saying used to contradict the saying of the Messenger (صلى الله عليه وسلم).”

Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah
www.alitisaambissunnah.wordpress.com

Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

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[Alternative Download Link]

This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.

Footnotes:

[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

Visit the below Link to read more about Aqeedah
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The Purpose of the Jumu’ah Khutbah – Compiled & Translated by Abbas Abu Yahya

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1 – Objective of Khutbah

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘On the day of Jumu’ah’ there is a Khutbah (sermon) the objective of which is to glorify Allaah and regard Him as Magnificent, and testify to singling out Allaah Alone as the Creator, and testify that His Messenger -sallAllaahu alayhi wa sallam- brought the message.

Also to remind the worshippers about the Messenger’s days. To warn the people from Allaah’s  torment and His punishment, and advising them with that which will bring them closer to Allaah and to His Paradise.

Likewise prohibiting them from that which will bring them close to His Anger and His Fire. Therefore, this is the purpose / intent of the Khutbah and gathering for it.’

[Taken from: ‘Zad al-Ma’ad’ by Ibn Qayyim vol. l/p. 398 point 22]

2 – Description of the Khutbah and what is Taught in it.

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘Know that the type of Khutbah which is legislated is that which the Messenger –sallAllaahu alayhi wa sallam– regularly used to be upon, which was persuading (with good rewards) the people dissuading (warning) them-this in reality is the soul of the Khutbah for which it was legislated.’

He continues:

‘Admonition in the Khutbah of Jumma’ is what should be the context of the talk. Therefore, if the Khateeb (the one delivering the Khutbah) does this, then he has performed a legislated action, except that if he precedes it with praising and glorifying Allaah, and sending Salat upon His Messenger, or to proceed in his admontion the catastrophies mentioned in the Qur’aan then this would be better and more complete.’

‘So briefly, the soul of the Khutbah is giving a good admonition from the Qur’aan or other than it. The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to praise Allaah –Ta’ala- in his Khutbah and send Salat upon Allaah’s Messenger –sallAllaahu alayhi wa sallam– or by the two testifications and reading a complete Soorah and the intent and purpose of the admonitioning with the Qur’aan, and prompt with what the Qur’aan rebukes, where ever possible, and that is not specific to mentioning a complete Soorah.’

The Prophet –sallAllaahu alayhi wa sallam– used to teach his Companions in the Khutbah the principles of Islaam and its Sharia’ and gave them orders and prohibitions in his Khutbah when he came across an order or prohibition. Like when he ordered the person entering into the Masjid while the Prophet was delivering the Khutbah and he ordered him to pray two Rakaat. The Prophet reminded the people with the pillars of the Sharia’ and with Paradise, Hell-fire the Day of Judgement and ordered them to have Taqwa of Allaah and warned them against the anger of Allaah. The Prophet –sallAllaahu alayhi wa sallam– would encourage the people in those things which obligate His Pleasure, and he would recite the Ayaat of the Qur’aan, so in the hadeeth of (Saheeh) Muslim:

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to deliver two Khutbahs and sit between them, he would also recite the Qur’aan, remind the people and warn them.’

[Taken from: ‘al-Ajwiba an-Nafiah ‘an  ‘Asseelah lajna Masjid aj-Jamia’ summarised from p.94 -99]

3 – Shortening of the Khutbah & Lengthening of the prayer

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘From ‘Amaar bin Yassir who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:

‘Indeed a person who lengthens the prayer and shortening the Khutbah is a sign of the Fiqh of a man.’

[Collected by Imam Muslim]

Meaning that a person’s Fiqh (understanding) is known by this. Everything that indicates to a issue is a sign for it.

Indeed the shortening of the Khutbah is a sign of understanding.  This is becase a Faqeeh (scholar) is someone who researches the reality of the meaning of the texts [of the Book & the Sunnah], and comprehensive wording, whereby he has the ability to express using eloquent beneficial statements.

This is why the complete wording of this hadeeth is :

‘Lengthen the prayer, and shorten the Khutbah, and indeed there is magic in speech.’

The meaning of a long prayer is the length where the one who prays does not come under the prohibited length of the prayer.

The Messenger –sallAllaahu alayhi wa sallam– used to pray the Jumma’ prayer reciting Soorah al-Jumma’ and Soorah al-Munafiqoon, and likewise as is collected by Muslim from Ibn Abbas and an-Num’aan bin Basheer -RadhiAllaahu anhumma :

‘The Messenger –sallAllaahu alayhi wa sallam– used to recite in the two Eid prayers and in the Jumma’prayer with Soorah al-Ala and al-Ghashiyah [1].

This was long in relation to his Khutbah, and not so long that it entered into the length which is prohibited.

From Umm Hisham bint Haritha bin an-Nu’maan who said:

‘I did not take <<Qaf, By the Glorious Qur’aan>> Soorah Qaf, except from the mouth of the Messenger of Allaah –sallAllaahu alayhi wa sallam; he would recite it every Friday upon the Mimber when he would address the people.’

[Collected by Muslim]

In this narration is an evidence for the permissibiltiy for reading a Soorah or a part of it in the Khutbah. The Prophet -sallAllaahu alayhi wa sallam- chose to be continuous upon this Soorah since he-sallAllaahu alayhi wa sallam- was the best in giving admonition and in reminding.  Also, in this is an evidence of frequently giving admonition in the Khutbah.’

[Taken from Ajwibaa an-Nafi Albaani p. 57 ]

4 – Length of the Jumma’ Khutbah

‘The Prophet -sallAllaahu alayhi wa sallam- used to shorten the Khutbah and lengthen the prayer:

The Messenger of Allaah -sallAllaahu alayhi wa sallam- was given the ‘Jawama’ al-Kalim’ (comprehensive speech), and fountains of wisdom would spring from between his noble lips -sallAllaahu alayhi wa sallam.  Therefore, if he -sallAllaahu alayhi wa sallam-  addressed the people he would speak with a few words, if a person counted them then he would be able to do so, because the aim of the Khutbah is teaching, reminding, admonishing without making it burdensome or making it boring.

This is why the advice of the Messenger of Allaah -sallAllaahu alayhi wa sallam- to his Companions was to shorten speeches, and at the head of that was the Khutbah of Jumma’.

The Prophet -sallAllaahu alayhi wa sallam-  explained that the shortening of the Khutbah indicates to the good understanding [Fiqh] of a person.

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Indeed a person who lengthens the prayer and shortens the Khutbah is a sign of the Fiqhof a man.’

[Collected in Saheeh Muslim]

From Abdullah bin Masood who said:

‘Indeed shortening the Khutbah and lengthen the prayer is a sign of the Fiqh of a man.’

[Collected by Ibn Abee Shaybah, Saheeh. Taken From: ‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1]

This is why the Messenger -sallAllaahu alayhi wa sallam- commanded to shorten the Khutbah and said:

‘Lengthen the prayer and shorten the Khutbah.’

[Collected in Saheeh Muslim]

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam-  ordered us to shorten the Khutbah.’

[Collected by Abu Dawood – Hasan]

This was the instruction from him -sallAllaahu alayhi wa sallam- and his guidance upon which he followed and continued upon.

From Jabir bin Samarah who said: The Messenger of Allaah-sallAllaahu alayhi wa sallam- would not lengthen the admonition on Friday, rather it would be a few words.’ [Collected by Abu Dawood – Hasan lighayrihi]

Even though the Messenger -sallAllaahu alayhi wa sallam- used to sometimes lengthen the Jumma’ Khutbah, however generally it would be short.

Ibn Qayyim -Rahimullaah- said: ‘He would sometimes shortens his Khutbah, and lengthen it sometimes according to the needs of the people. His irregular Khutbah would be longer than his regular Khutbah.’

(Zaad al-Ma’ad 1/191)

[Taken from the book: ‘Min Hadi an-Nabi -sallAllaahu alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Collected by Muslim and Abu Dawood

Visit Abbas Abu Yahya’s blog to read more beneficial articles
https://followingthesunnah.wordpress.com/

 

The places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah
Below in the Transcription of the Audio Explanation of Dawud Burbank

And the proof is His saying, He the Most High:

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]9 

[9]:

Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18] 

Al-Masaajid, (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu‘alaihiwasallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatuwassalaam with his saying:

“Indeed those who came before you used to take the graves as places of prayer…”  (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1] 

And he sallallaahu‘alaihiwasallam said:

“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]

So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.

As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:

And that the mosques, the places of prayer, are for Allaah [72:18]

Meaning: not for anyone else besides Him. And because the mosques, they are the place where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.

And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:

And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26] 

Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.

So His saying, He the Most High:

Do not call upon or invoke [72:18] 

The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.

So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.

And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.

So it is general covering everyone who is called upon besides Allaah

So do not call upon, do not invoke anyone along with Allaah. [72:18]

So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:

And the places of prayer are for Allaah [72:18]

It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islaamic antiquities, all of this is futile.

Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:

“Allah does not accept except what is good and pure”[3]

So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.

Footnotes

[1]  Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiyallaahu‘anhu

[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiyallaahu‘anhum

[3]  Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiyallaahu‘anhu with the wording that Allaah’s Messenger sallallaahu‘alaihiwasallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

The Use Of Contraceptives to Avoid the Pregnancy – Shaykh Ibn Uthaymeen

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FIRST: To Completely Prevent Pregnancy.

This is not permissible because:

  • (a) it will diminish the Islamic population and this is against the objective of Sharee’aa which aims at increasing the population of Muslims.
  • (b) the woman is unable to guarantee against the death of her existing children and thus she may die without having any children.

SECOND: To Temporarily Prevent Pregnancy.

This applies if the woman had many pregnancies and this is beginning to weaken her. If she wants to regulate her pregnancy so as to have it once every two years, then given the approval of her husband, it is permissible for her to use contraceptives as long as their use does not harm her. The Sahabah used to perform Coitus Interrupts [59] and they were not prevented (i.e., by the Prophet-صلى الله عليه و سلم). This method involves regular sexual intercourse with the wife except at the time of ejaculation, the husband pulls out and ejaculates outside the private part of the woman.

Footnotes:

[59] Narrated Jabir: “we used to practice Coitus Interrupts during the life of time of Allah’s Messenger (صلى الله عليه و سلم)”. Collected by Al-Bukhari in his in Saheeh (Arabic-English) V.7, P.102

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Also read : Birth Control & Family Limitation (of offspring) – Shaykh al-Albaani

The Sharee’ah is Based Upon two Principles: Sincerity to Allaah & Following the Messenger – Imam as-Sa’di

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Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh -The Beneficial, Eloquent Classifications and Differentiations

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation five is entitled:

The sharee’ah is based upon two principles, sincerity to Allaah (subhaanallaahu wa ta’aalaa) the One who deserves to be worshipped Alone, and following the Messenger (sallallaahu ‘alayhi wa sallam).

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 05 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

Are the Kuffar (disbelievers) our brothers in humanity? Was Pharaoh also? – Shaykh Salih Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-04-14/2010-03-29
Reference: Darulhadith.com
Translation and Video Courtesy: aFatwa.com (site no more exists)

Question: There are those who say that the Kuffâr (disbelievers) are our brothers in humanity and not in the religion. Is this true?

Shaykh al-Fawzân: It is not sufficient with the humanity. One does not speak like that in order to please them or to gain their sympathies. One does not speak like that. One says that they are our enemies and not that they are our brothers in humanity. One says that they are our enemies. What is the benefit of a human fraternity if they are our enemies in the religion? What does it benefit? Pharaoh was also a human. Right? Was he also our brother? We do not say that.

Read More: http://salaf-us-saalih.com/category/islam/dealings-with-non-muslims/

But Zakir Naik Says Non Muslims Are Our Brothers In Humanity – Nonsense Refuted , Check out @ http://safeshare.tv/w/RfrCPlKswf

Sha’ban Fatwas – alifta

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Source: alifta.net

Knowing the first day of Sha‘ban

The Hadith: “Rajab is the Month of Allah and Sha‘ban is my month”

Sha‘ban, an overlooked month

Slaughtering a sacrifice in Sha‘ban

Missed fasts must be made up for before the next Ramadan

Ruling on fasting in Muharram, Sha‘ban, and the Ten Days of Dhul-Hijjah

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

Fasting the first half or the entire month of Sha‘ban

Is the night of mid-Sha‘ban the one meant in Surah Al-Dukhan?

Mid-Sha‘ban night supplication

Celebrating the Mawlid and mid-Sha‘ban

Special Sadaqah on the night of mid-Sha‘ban

Ruling on fasting the middle days of Sha‘ban

Degree of reliability of the Hadiths about the merit of mid-Sha‘ban

Attending the celebration of mid-Sha‘ban although convinced of its impermissibility

Desirability to fast the White Days even in Sha‘ban

Is it true that the Qur’an was sent down on the night of mid-Sha‘ban?

Reconciliation of two Hadiths on fasting after Sha‘ban is halfway over

Fasting on Mondays and Thursdays after the 15th of Sha‘ban

Permissibility to delay making up for Ramadan until Sha‘ban, without an excuse

Fasting on the last day of Sha‘ban

Sawm on the 30th of Sha‘ban if it coincides with a day that is habitually fasted on

Impermissibility of Sawm on the Day of Doubt, even if the sky is overcast

Fasting the Day of Doubt; Does it suffice instead of the first day of Ramadan?

Completion of Jumada II and Rajab does not mark the incompletion of Sha‘ban

Not observing Sawm and finding out later that it is the first of Ramadan

Using observation instruments to sight the new moon

The fundamental principle concerning worship is prohibition & that of transactions, traditions is permissibility – Imam as-Sa’di

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Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation six is entitled:

The initial condition (al-Asl) concerning worship is prohibition; nothing is permitted except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) legislated.

The initial condition concerning transactions and traditions is permissibility, except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) made forbidden.

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 06 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

The People are Of Four Types, and The Deeds are Six – ‘As-Saheehah’ of Shaikh al-Albaanee

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(From ‘As-Saheehah’ (no. 2604) of Shaikh al-Albaanee -rahimahullaah):

From Khuraym ibn Faatik al-Asadee -radiyallaahu `anhu- that the Prophet صلى الله عليه و سلم said:

<<The people are four, and the deeds are six.

So the people are:

[i] one granted plenty in this world and in the Hereafter, and
[ii] one granted plenty in this world, poor in the Hereafter and,
[iii] one poor in this world, granted plenty in the Hereafter and,
[iv] one wretched in this world and in the Hereafter;

and the deeds are:

[i & ii] The two which are binding, and
[iii & iv] like for like, and
[v] ten times more, and
[vi] seven hundred times more:

[i & ii] So the two which are binding are:

Whoever dies as a Muslim, a Believer, not associating anything with Allaah – then Paradise is binding for him; and whoever dies as a Disbeliever – then the Fire is binding for him; and

[iii & iv] Whoever intends an evil deed but does not do it, and Allaah knows that his heart felt it and he desired it, then it is written as a good deed for him; and whoever intended an evil deed then it is not written against him; and whoever did it then it is written as one, and it is not multiplied for him, and

[v] whoever did a good deed – then ten times its like is written for him, and [vi] whoever spends something in Allaah’s cause, then it is multiplied for him seven hundred times over. >>

Reported by Ahmad (4/345), Ibn Hibbaan (no.31), and Ibn Abee Shaybah in his ‘Musnad’ (2/38/2).

Shaikh al-Albaanee declared its chain of narration to be ‘Saheeh’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted from PDF at : www.alitisaambissunnah.wordpress.com

The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants (Period advancing Pills) – Shaykh ibn Uthaymeen

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The Use of Haid (Menses) Inhibitors is permissible under two conditions:

FIRST: There is no associated harm on the woman. Because Allah (subhana wa ta’aala) said:

( { ولا تُلقُوا بأيديكُم إلى التَّهلُكَة } (البقرة، 195
“And do not throw yourselves in destruction” (Qur’an 2: 195).

( { ولا تَقتُلوا أنفُسَكُم إنَّ الله آانَ بكم رحيماً } (النِّساء، 29
“And do not kill yourselves surely Allah is Most Merciful to you” (Qur’an 4: 29)

SECOND: If its use affects the husband in one way or another, then his permission should be first sought. For example, if a woman is going through her Idda and the husband is obligated to spend upon her, then she is not allowed to prolong her Idda (by using Haid inhibitors) in order that she can receive more of his spending. She should request his permission. Similarly it is not permissible to use such inhibitors without the husband’s approval if it is known that the inhibitors will prevent her becoming pregnant. It is better not to use these inhibitors except under the above conditions and when there is a real need for that, because leaving the matter as natural as possible is better for the balance of health and safety of the woman.

The Use of Haid (Menses) Stimulants is permissible under two conditions:

FIRST: There must be no abuse of its use. For example, to excuse herself from certain mandatory acts of worship like using stimulants right before the month of Ramadan so as to be excused from fasting or from prayers.

SECOND: The use of stimulants must be permitted by the husband because the presence of Haid prevents him from having full enjoyment with his wife. Also, if she was divorced, then this will quickly drop off the husband’s right of returning her because it will hasten the end of her Idda. This applies to the case when the declared divorce is of the type known as Revocable Divorce in which the husband has the right to return his wife before the end of her Idda.

Questions & Answers
Haid Inhibitors

Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan?

As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills.

However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman.

Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet (صلى الله عليه و سلم) to his wife ‘Aisha when she had her menses after she made Ihram for Umra. The Prophet (صلى الله عليه و سلم) asked ‘Aisha: “May be that you got your menses?”. ‘Aisha replied, “Yes”. He (صلى الله عليه و سلم) then said,”This is the thing which Allah has ordained for all the daughters of Adam” [62]. The woman should then be patient and seek the reward from Allah. If she is unable to perform Salat and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship.

[62] Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, Hadeeth # 302.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

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