The Islamic Legal Viewpoint Of Celebrating The Anniversary Night Of Isra And Mi’raj – Ibn Baaz

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

Source: The Islamic View Point on Celebrations Mawlid, The Night of Isra and Miraj , Mid Shaban Night – by Shaykh Ibn Baaz

The night wherein the event of Isra’ and Mi’raj occurred had not been particularized in the authentic Hadith. All that was in this concern, according to the scholars of Hadith, has not been asserted as valid by the Prophet (Peace and blessings of Allah be upon him). Such is the extensive judiciousness of the Almighty Allaah that He made people forget it. Even if its particularization had been asserted, Muslims should have not favoured it with any devotional services whatsoever.

They are not permitted to celebrate its anniversary, since the Prophet (Peace and blessings of Allah be upon him), and his companions –May Allaah be pleased with them- never did it. Neither did they favour it with certain acts of devotion. Should such celebration of the Night be a licit matter, the Apostle (Peace and blessings of Allah be upon him), would have expounded it to the nation, either by word or by deed. And if such a thing had occurred, it would have been known and become common, and the companions-may Allaah be pleased with them- would have transmitted it to us. They, in fact, passed on from their Prophet (Peace and blessings of Allah be upon him), everything Muslims are in need of. Never were they remiss with regard to religion, nay, they were outstrippers to every good. Should celebration of this anniversary Night were licit, they would have been the first to do it. The Prophet (Peace and blessings of Allah be upon him), is most sincere in guiding people. He most truly fulfilled his mission, and performed his noble duty.

If the glorification and celebration of that Night had something to do with Islam, the Prophet (Peace and blessings of Allah be upon him), would have never neglected it. Neither would he have concealed it. And since nothing of such a matter have ever occurred, it has become known that glorification and celebration of that Night has absolutely nothing whatsoever to do with Islam, because the Almighty Allaah has perfected for this nation its religion, completed His favour upon it, and rebuked the innovators who introduce in religion that which Allaah had not allowed.

The Almighty-glory be to Him- says in the Quranic Chapter Al-Ma’ida: (This day I have perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion).[5:3]. Allaah –may He be exalted- also says in Chapter Al-Shura: (What! Have they partners [godhead], who have established for them some religion without the permission of Allaah? Had it not been for the Decree of Judgement, the matter would have been decided between them [at once]. But verily the wrongdoers will have a grievous Penalty). Warning against heresies, and declaring that they are errors by way of reminding the nation of their gruesome peril, and estranging people from committing them, have been established as valid in the authentic Hadith of the Apostle (Peace and blessings of Allah be upon him). It has been asserted as valid, among other traditions, in both Sahih Muslim and Sahih Al-Bukhari, on the authority of A’isha –may Allah be pleased with her- that the Prophet (Peace and blessings of Allah be upon him), said: (If anyone introduces into this affair of ours anything which does not belong to it, it is rejected). In another version by Muslim, the Prophet said: (Whoever performs a deed inconsistent with our principles, it will be rejected). Muslim transmitted in his Sahih, on the authority of Jabir-may Allaah be pleased with him- that the Apostle (Peace and blessings of Allah be upon him), was always used to saying in his speech on Fridays: (and now to our topic; the best speech is that of the Quran, and the best guidance is that of Muhammad (Peace and blessings of Allah be upon him), and the most wicked matter is that of heretic innovations and each heresy is an error). It is reported in the Sunan (precepts) on the authority of Al-‘irbad ibn Sariah-may Allaah be pleased with him-who said: the Apostle (Peace and blessings of Allah be upon him), gave us an eloquent exhortation that scared the hearts, and shed tears from the eyes. We said: O Apostle of Allah, it looks as if it were a farewell exhortation. Admonish us. He then said: “I enjoin you to fear Allah, and to hear and obey your commander even if he were a slave; for those of you who live after me will see great disagreement. You must therefore follow my Sunnah and that of the rightly guided Caliphs. Hold to it, and stick fast to it. Avoid novelties; for every novelty is an innovation, and every innovation is an error). The traditions to that effect are numerous.

Caution and intimidation against heresies have been established as a matter of fact, on the authority of the companions of the Apostle (Peace and blessings of Allah be upon him), and the pious ancestors thereafter. Such was the case only for its being an unnecessary addition to religion, a prescription of something novel without the permission of Allaah, and an imitation of the adversaries of Allaah, as did the Jews and the Christians with regard to making additions to their religion, and inventing what was beyond the permission of Allaah, since that act of theirs was attended by their being prejudicial to Islamic religion, and accusing it of lack of perfection. This matter is quite known to be rife with a great deal of gross corruption, ignominious file actions, contradiction with the saying of the Almighty Allaah: (This day I have perfected your religion for you….), and an obvious contrast to the traditions of the Apostle (Peace and blessings of Allah be upon him), that caution against, and estrange from heresies.

I hope that the aforementioned evidences are quite enough for the truth-seeker to reject this heresy, namely, that of celebrating the anniversary Night of ‘Isra’ and Mi’raj, and to caution against it, considering that it has absolutely nothing to do with Islam. In view of the fact that Allaah has enjoined the duty to give Muslims sincere advice, to elucidate the divine prescription for them, and to proscribe concealing of knowledge to them, I decided to call the attention of my Muslim brethren to this heresy which became so rife in a lot of countries that some people deemed it pertaining to religion

About Shaykh Ibn Baaz

He held the position of Grand Muftee of Saudi Arabia, the Presidency of many Islaamic Committees and Councils, the prominent among these being: Senior Scholars Committee of the Kingdom, Permanent Committee for Islaamic Research and Fataawa, the Founding Committee of Muslim World League, World Supreme Council for Mosques, Islaamic Jurisprudence Assembly Makkah; and the member of the Supreme Council of the Islaamic University at al-Madeenah, and the Supreme Committee for Islaamic Propagation, until he passed away on Thursday 27 Muharram 1420 A.H./May 13 1999 C.E. May Allaah (Subhaanahu wa Ta’aala) have Mercy upon his soul, aameen.

An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah, wa ba’d

An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah

Doctor Saud al-‘Ajaaji who was amongst those who accompanied Shaykh al-‘Uthaymeen on the last medical trip he made to Boston (a city in America) said,

“Whilst we were leaving the hotel where we were staying in, a little American boy who was with his mother stood in front of him – the Shaykh caught his attention because of his Saudi thawb and abayah – so he began to touch him on his head and to play with him. So his mother asked him to greet the Shaykh and he returned an even better greeting. Then the Shaykh said directing his speech to the mother ‘May Allaah guide you to Islaam’ all during which he kept lowering his gaze. Then the mother told her son to bid the Shaykh farewell by saying to her son, ‘Tell him have a nice day.’ So the Shaykh asked me what he said, I told him he said ‘Have a nice day.’ However some of those who were accompanying him became annoyed because of the way in which the woman was dressed. One of them even made some remarks towards her, but the Shaykh did not like this and he said, ‘O brothers this is not from the mannerisms of Islaam, the mother and he son were smiling at us and they were very cordial in speech, so it is upon us to reciprocate the favour. So rather then make du’aa against them, we should make du’aa for her which by the way is the path of this exalted religion.’”

(an-Nur Magazine: nos. 191)

Allaah’s Shade for Women – Shaykh Abdul Aziz bin Baz (rahimahullaah)

Question:

The Hadith regarding the seven to whom Allah gives shade to, on the day when there will be no shade except His — is it specific to men, or will women receive the reward mentioned if they do exactly the same deeds?

Ans:

The reward mentioned in this Hadith is not specific to men, but rather, it includes both men and women. The Hadith applies to a young girl, for instance, who grows up worshipping Allah Almighty. Similarly, it applies to women who love one another for the sake of Allah, or to a woman who, when she is seduced by a handsome man of good position, says, “Indeed, I fear Allah.”

It also applies to a woman who gives charity from good and honestly earned wealth, yet her left hand doesn’t know what her right hand has spent, and to the woman who remembers Allah when she is alone.

As for the quality of being a just Imam (ruler), or congregational prayer in the Masjid, these two are specific to men, for the prayer of a woman in her home is better for her, a fact that is related in authentic narrations from Allah’s Messenger (peace be upon him).

Sheikh Abdul Aziz bin Baz
Fatawa Islamiyah, vol. 7, pg. 185

Madina Arabic – Gulsher M. el Shukri [Audio|En]

Files by Br. Gulsher M. el Shukri (English)
High Quality mp3 Audio

Madina Arabic Book 1

Lesson 1 Lesson 2 Lesson 3 Lesson 4 Lesson 5 Lesson 6
Lesson 7 Lesson 8 Lesson 9 Lesson 10 Lesson 11 Lesson 12
Lesson 13 Lesson 14 Lesson 15 Lesson 16 Lesson 17 Lesson 18
Lesson 19 Lesson 20 Lesson 21 Lesson 22 Lesson 23

Madina Arabic Book 2

Lesson 1 Lesson 2 Lesson 3 Lesson 4 Lesson 5 Lesson 6
Lesson 7 Lesson 8 Lesson 9 Lesson 10 Lesson 11 Lesson 12
Lesson 13 Lesson 14 Lesson 15 Lesson 16 Lesson 17 Lesson 18
Lesson 19 Lesson 20 Lesson 21 Lesson 22 Lesson 23 Lesson 24
Lesson 25 Lesson 26 Lesson 27 Lesson 28 Lesson 29 Lesson 30
Lesson 31

Madina Arabic Book 3

Lesson 1 Lesson 2 Lesson 3 Lesson 4 Lesson 5 Lesson 6
Lesson 7 Lesson 8 Lesson 9 Lesson 10 Lesson 11

 

Four Principles of Worship – Imam Ibn Qayyim al-Jawziyyah

Al-Ibaanah Magazine Issue No.3
Dhul-Qa’dah 1416H / April 1996

“(The Âyah): “You alone do we worship.” [Sûrah al-Fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from [i] the sayings of the heart and [ii] of the tongue; and [iii] the actions of the heart and [iv] of the limbs.

So al-’ubûdiyyah (servitude and slavery to Allâh) is a comprehensive term for all these for stages. The one who actualises them has indeed actualised: “You alone do we worship.”

The saying of the heart: It is i’tiqâd (belief) in what Allâh – the Most Perfect – informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallâhu ’alayhi wa sallam.

The saying of the tongue: It is to inform and convey (what Allâh has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.

The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Dîn purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs … and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.

The action of the limbs: Such as Prayer and Jihâd, attending the Jumu’ah and being with the Jamâ’ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.”

[Madârijus-Sâlikîn (1/100-101)]

About the Shaykh :

He is Abû ’Abdullâh, Shamsud-Dîn Muhammad ibn Abû Bakr better known as Ibn al-Qayyim (or Ibn al-Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-Islâm Ibn Taymiyyah. His students include the likes of Ibn Kathîr, adh-Dhahabî, Ibn Bajab, Ibn ’Abdul-Hâdî and others. He authored over ninety books and booklets – all of them being characterised by their touching address to the soul and the heart, as well as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the ’Ishâ adhân in the year 751H. Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Hâfidh Ibn Hajar in ad-Dururul-Kâminah(3/400), Al-Hâfidh Ibn Rajab in Dhayl Tabaqâtul-Hanâbilah (2/447), ash-Shawkânî in al-Badrut-Tâli’ (2/143-146) and also Al-Hâfidh Ibn Kathîr who said about him in al-Bidâyah wan-Nihâyah (14/246): “He attained great proficiency in many branches of knowledge, particularly knowledge of Tafsîr, Hadîth and Usûl. When Shaykh Taqiyyud-Dîn Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know anyone in the world, in this time, who is a greater worshipper than him. His Salâh (Prayer) used to be very lengthy, with prolonged rukû’ (bowing) and sujûd (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice – may Allâh shower His Mercy upon him.”

Amazing is the affair of the Believer, verily all of his affair is Good – Ibn Qayyim al-Jawzeeyah

Source: From  “al-Waabil as-Sayyib”

On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (sallallaahu alayhi wa sallam said:

“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” (Saheeh Muslim #2999)

From this we understand that the state of affairs for the believer changes in the life of this world. Shaykhul Islaam ibn Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:

One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.

The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.

The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).

The servant does not go outside of the fluctuation between these three states.

One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.

It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:

” ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ ”
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)

So how many of those whom Allaah has favored them:

“وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬”
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)

How many show thanks to Allaah for these favours? Less than a few!

Or there is a (state of being) tested.

It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah. Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.

The other state is (a state of) sin.

It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.”

The Reasons Which Cause Mahabbah (Love) of Allâh – Ibn Al Qayyim (rahimahullaah)

Mahabbah (Love) of Allâh

Ibn Al Qayyimrahimahullâh – says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh – the Most High – through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh – both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh – and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [Madârijus-Sâlikîn (3/17-18).]

Source: Foundations of True Faith : Love for Allah – Al-Ibaanah Magazine , Issue No.1 – By Shaykh ’Abdur-Rahmân ibn Hasan Âlush-Shaykh , Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

The Deen of Islaam – Shaykh Muhammad ibn Saalih al-‘Uthaymeen

Sharh Usoolul-Eemaan (pp.4-7)

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

  • It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
  • It commands them with being truthful and prohibits them from lying.
  • It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
  • It commands them with fulfilling trusts and prohibits them from acting treacherously.
  • It commands them keeping promises and prohibits them from breaking them.
  • It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
  • It commands them with joining the ties of relations and prohibits them from severing them.
  • It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].

Source : Understanding Islaam : Shaykh ibn al-‘Uthaymeen

Buying Shares in Companies which Deals with Riba (interest) – Shaykh Muhammad ibn Saalih al-‘Uthaymeen

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on buying shares in companies.

He replied:

Buying shares in companies is subject to further discussion, because we have heard that they put their money in foreign banks, or quasi-foreign banks, and take interest on it, which is a kind of riba. If this is true then buying shares in them is haraam and is a major sin, because riba is one of the worst of major sins. But if it is free of this then buying shares is halaal, so long as there is nothing else involved that is haraam according to sharee’ah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (18/question no. 119).

Don’t miss to read the below interesting analysis : (excerpted from the net)

Take the top 500 corporate giants of India which are basically engaged in Halal business and their end products and services too are Halal. One shall be astonished to look at the capital structure of these companies as more than half of the capital of these companies comes from debt instruments such as interest carrying debentures, secured loans and other borrowing from commercial banks and financial institutions. In fact a company is said to be based upon strong fundamentals whose debt-equity ratio is in the range of 60:40 to 70:30. And nearly all these 500 companies conform to this criterion mostly. The moot point here is can a company be bracketed under Halal business concerns just because its finished goods and services are Halal even though the majority of its capital and finance comes from debt and interest-carrying loans. Take these top 500 Halal companies again. It is a bare fact that these companies park their reserves and surplus capital in high-yield and fixed income debt instruments and government securities. And sometimes the returns from these investments far exceed the income from their declared business. Corporate giant, Tata Iron and Steel Company which is ranked second in terms of market capitalization and weightage on the Sensex of the Bombay Stock Exchange is a classic case whose main income in the early 90’s came from such investments under the sub-head “Other Income”.

Viewed from yet another angle, a good company’s capital, as stated earlier, mainly consists of nearly 40 per cent equity and 60 per cent debt. At times of boom in the economy, companies usually earn more than 100 per cent on their investments. But they pay back their debtors only the pre-determined interest of say 20 per cent and pass the benefit of the remaining 80 per cent to their equity share holders besides their own 100 per cent entitlement. Under this scenario the profit-sharing of the debtors and the equity share holders would be 20 per cent and 220 per cent respectively. Conversely, at times of economic recession, companies could hardly earn anything, and even the debt servicing has to be met with from the share of the equity share-holders such as company reserves and further borrowing. In the former case if the equity share holders get abundantly benefited from the Haram investment of the debtors, in the latter case, it is the turn of their Halal investment to get the raw deal at the hands of the Haram one. The fundamental question here is does Islam permit the intermingling of Halal and Haram investments with such dire consequences, and that too of the present magnitude? The plain and unambiguous answer is a simple “no”. How can the stock-market trading be termed Halal then?

Unite upon that which we agree, and excuse each other in that which we disagree – Shaykh ‘Abdul-‘Azeez Ibn Baaz

Shaykh ‘Abdul-‘Azeez Ibn Baaz was asked about the correctness of the saying:

“We should unite upon that which we agree, and excuse each other in that which we disagree.”

The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu ‘alayhi wa sallam have prohibited.

Its for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying: “And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2]

And His – the Most Perfect’s – saying:

“The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … ” [Soorah at-Towbah 9:71].

And His – the Mighty and Majestic’s – saying:

“Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125].

And he sallallaahu ‘alayhi wa sallam said:

“Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).”

And he sallallaahu ‘alayhi wa sallam said:

“Whosoever directs a person to do good, will have a reward similar to the one who does that good.” [5]

And the aayaat (verses) and ahaadeeth with this meaning are plenty.” [6]

[5]. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree radiallaahu ‘anhu.
[6]. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)

Posted from the Article : “Clarity” – Istiqaamah Magazine , Issue No.2 ,1996

What are the means which the west uses in order to spread their ideas and thoughts? – ibn Baaz (rahimahullaah)

Q & A’s Concerning the Ideological Attack
Shaykh ‘Abdul-‘Azeez bin Baaz , Al-Istiqaamah Magazine

[Q3]: What are the means which the west uses in order to spread their ideas and thoughts?

[A3]: The means that the west employs in order to spread their thoughts and ideas are many, from them:-

Firstly: The attempt to conquer the minds of the Muslim children. They do this by infusing in them western values and concepts so that they then believe that the best way to adopt in any matter is that of the west – whether it is with regards to what religion or sect they believe, or with regards to the languages that they speak, or the manners, customs and values with which they clothe themselves.

Secondly: Custody of a large group of the children of the Muslims in every country, concern for them and bringing them up, so that when they absorb western thoughts, they return to their countries with a halo of praise and compliment, until they acquire position and authority in their countries by which they circulate western ideologies and establish learning centres conforming to western curricula or are directly influenced by them.

Thirdly: Their active drive towards promoting the learning of western languages in the Muslim lands, making them compete with the Muslims’ languages, especially the Arabic language, which is language of the Qur’aan – by which this Book was sent and by which the Muslims worship their Lord;in their Salaah (Prayer), their rites of Hajj (Pilgrimage), their forms of remembrances and glorifications, etc. From this is the encouragement of destructive propaganda that fights against [the usage and learning] of [pure and classical] Arabic Language and attempt to weaken the conformity to it in the Muslim lands. They do this by calling to using colloquialism, and by arranging numerous studies that intend to ‘develop’ grammar in order to corrupt it; as well as formalising folk literature and and matters of national heritage.

Fourthly: Development of western universities and missionary schools in Muslim countries and also initiating the role of kindergarten and playschools, hospitals and clinics which they make as dens and nests for their evil aims. They encourage the higher classes to study in them (western and missionary schools and universities) and after them help in acquire leadership posts and great position until they become an aid for their masters in following their plots in the Muslim lands.

Fifthly: The attempt to control education curricula in Muslim lands and drawing out their politics, either directly; as occurred in some Muslim countries when the priest Dunlop undertook that task there, or by indirect methods. When the task was undertaken, most of the successful students who studied in Dunlop’s schools and graduated in them, arose as a destructive pickaxe in their country, or as one of the enemies most lethal weapons. [Such students] strive hard to influence the educational curriculum and steer it towards secularism – an ideology which does not centre around having eemaan (faith) in Allaah and His Messenger; but rather steers in the direction of atheism, or towards immorality and corruption.

Sixthly: The large number of individuals amongst the jews and christians who have undertaken the study of Islam, Arabic Language, compiling books, and taking positions of teaching in universities; until they created an ideological turmoil and confusion amongst the educated Muslims, which they hurl at those that they are teaching, or with which they fill their books – until some of those books became sources which writers and researchers refer to in matters of ideology or history. Many people who were responsible for creating some of these fitnahs (trials and turmoil) in the Muslim countries, were actually Muslims who graduated at the hands of the people. The praise and awe which surrounded such graduates helped them to achieve this, as well as achieve their post and positions; such as important posts in teaching and leadership. So they completed what their teachers had initiated [of corruption and destruction] and fulfilled what they couldn’t achieve, because they were of Muslim offspring and from the same skin, ascribing themselves to them and speaking their tongue – so we ask and seek Allaah’s help.

Seventhly: A large number of missionary workers calling to christianity have proceeded between the Muslims that they have performed their work on. [This missionary activity is done upon] well studied principles, and upon a large scale; employing hundreds of thousands of men and women. Huge financial budgets are put aside for this task, and [they are aided in such a way that] their task is made easier for them and obstacles are removed for them.

“They want to extinguish the Light (i.e, the Religion) of Allaah with their mouths, but Allaah will bring His Light to perfection and completion, even though the disbelievers hate it.” [Soorah as-Saff 61:8].

Just as the efforts of the missionaries are set up and aimed mostly at the common levels; then the efforts of the orientalist are directed to the educated – as I previously mentioned. The missionaries take on huge hardships in their work in the African Countries, and in the remote villages of the far extreme Muslim lands; in eastern Asia. After that, every so often, they hold conferences in order to review their accounts and their plans; then they analyse, adjust and implement. They met in Cairo in 1906, in Edinburgh in 1910, in Lucknow (India) in 1911, and in Jerusalem in 1935, and they continue to hold such assemblies, seminars and conferences – so glory be to the One in Whose Hand is the sole sovereignty of the heavens and the earth, and to Him return all affairs.

Eighthly: Spreading corruption in the Muslim societies; belittling the with regards to their role in life, making her transgress the limits set by Allaah for her, creating in her a satisfaction in abstaining from the [correct] Path. They do this by spreading propaganda amongst the Muslims in various ways and manners, so that women freely mix with men, and so that women work in the places of men. By this, they aim to corrupt the Muslim society, and to put an end to the chastity and purity which is found therein. Additionally, by bringing up imaginary issues and false propaganda – [claiming] that Islaam oppresses women, and that Muslim women have very little rights – they want to take her out of her home, and put her wherever they may want; even though the limits that Allaah has set [in the Qur’aan] are clear; as are His commands [concerning these matters], and as is the Sunnah (Guidance) of His Messenger sallallaahu ‘alayhi wa sallam. Allaah – the Most High – said:

“O Prophet! Tell your wives and your daughters and the Believing women to draw their jilbaabs (cloaks) over their entire body. That will be better, that they should be known (as free and respectable women), so as not to be harassed, And Allaah is Ever-Forgiving, Most-Merciful.” [Soorah al-Ahzaab 33:59].

And – the Most High – says:

“And let the Believing women draw their khimaars (head-scarves) over their faces, necks and chests, and not to display their beauty, except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons …” [Soorah an-Noor 24:31].

And He says:

“And when you ask them for something, ask them from behind a screen; that is purer for your hearts and their hearts.” [Soorah al-Ahzaab 33:53].

“And stay in your houses, and do not display yourselves like that of the times of jaahiliyyah (pre-lslaamic ignorance).” [Soorah al-Ahzaab 33:33].

The Prophet sallallaahu ‘alayhi wa sallam said:
“Beware of entering into the company of women.” A man from the Ansaar said: O Messenger of Allaah, what about the husband’s brothers and relatives! He replied: “The husband’s brothers and relatives are death!” [3]

He sallallaahu ‘alayhi wa sallam also said:
“A man must not be alone in the company of a women, for indeed the third of them is shaytaan.” [4]

Ninthly: The Building of churches and temples in the Muslim lands and spending great amounts of wealth on them; beautifying them, making them very conspicuous and noticeable, and building them in the largest and best of places.

Tenthly: Radio stations set up solely for the purpose of calling to christianity and communism, spreading their [false] objectives. They intend to misguide, through such false ideas, the children of the innocent and naive Muslims – who neither understand, nor did they receive a sufficient Islaamic education. This is the case, in particular, in Africa where the Bible is published and distributed in plenty of hotels, etc. [They also] send missionary publications and false preaching to many of the Muslim children.

These are some of the means utilised by the enemies of Islaam today – from east and the west – in waging war against the Muslim’s thought, [intending by this ideological attack] to put an end to correct righteous thought, so that they are replaced by [false and] foreign ideas; whether eastern or western.

And – O noble reader – as you can see, these means involve tremendous efforts, enormous amounts of money and a multitude of soldiers. All of this is done in order to take the Muslims away from Islaam, even if they do not actually embrace christianity, judaism or marxism. Since their primary goal in doing this is to take the Muslims away from Islaam, so that when this stage is achieved, then whatever [misguidance] follows becomes far easier to implement.

However, despite all this we say: that Allaah will frustrate them in their hopes, and will nullify their plans – but only if the Muslims are sincere in their fight against them, cautious and alert to their plans, and obedient and upright upon their Religion; as Allaah said:

“But if you remain patient and become pious and obedient to Allaah, their plots will not harm you in the least. Indeed, Allah encompasses all that they do.” [Soorah Aal-lmraan 3:120].

Incantations and Amulets with Quranic Ayahs – Permanent Committee

Question:

There are some people who write amulets for sick, insane, and psychiatric patients including in them parts of the Qurýan and Sunnah we never vouch for the sound creed of such people. We advised them against doing so, but they refused to listen, saying: We write only what is in the Book of Allaah and the Sunnah of His Messenger (sallallaahu alaihi wa sallam), which is not prohibited. Some of these amulets are worn by the patients themselves, or by an impure woman such as a menstruating woman, or a woman in her postnatal, or an insane, an under age child who does not know how to clean himself. Is this permissible?

Answer:

The Prophet (sallallaahu alaihi wa sallam) permitted incantations with Qur’anic recitation, and supplications, as long as they do not include Shirk, or meaningless words. Muslim narrated in his Sahih that Auf bin Malik said: We used to use incantations in the pre-Islamic era, so we asked the Messenger of Allaah (sallallaahu alaihi wa sallam): What formula should we recite for that purpose? He said: Let me hear what you say. There is no harm in incantations as long as they do not include Shirk in them. [2]

Scholars have unanimously agreed on the permissibility of incantations provided they meet the above condition, and believing that it has no effect without the Will of Allaah.

It is rather, Shirk according to the Hadith which is narrated by Imam Ahmad in which Imran bin Husain, may Allaah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) saw a man wearing a copper bangle on his arm, and he asked him: What is this? He said: I am wearing it for cephalic weakness. The Prophet (sallallaahu alaihi wa sallam) said: Remove it, for it will not increase you in anything except weakness, and if you should die while you are wearing it, you would never be successful. [3]

In another version narrated by Ahmad, the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet commits Shirk. [4]

It is also narrated by Ahmad and others that Ibn Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah saying: Verily, incantations amulets and Tiwalah [5] are Shirk. [6]

If the worn amulet contains Qur’anic words, then it is, prohibited according to the preponderant opinion for three reasons:

  1. The general prohibition of wearing any kind of amulets according to the Prophetic traditions with no exception.
  2. Leaving no excuse for wearing amulets that contain other than Qur’anic formulas.
  3. Amulets that are worn are usually subject to disrespect by taking them into washrooms, or wearing them during intercourse or the like.

As for writing a Surah or a Verse on a slate or on a sheet, and washing the writing with water and saffron, to drink that water for the hope of gaining blessings, knowledge, wealth, good health, or the like, we have never heard that such was done by the Prophet (sallallaahu alaihi wa sallam) for himself or for someone else. He neither permitted any of his Companions to do so, nor did he give the permission to his Ummah to do so, even though the needs for doing so are existent.

Based on the above, it is better to avoid doing so, and be content with what is authentically approved of incantations of Qur’anic recitation, the beautiful Names of Allaah, the authentic supplications, or the like, whose meaning are clear and they are free from the blemishes of Shirk.

One should seek nearness to Allaah by doing only the permissible things for the hope of gaining reward, relief, and gaining beneficial knowledge. This should be sufficient, and he who is content with what Allaah has legitimized, Allaah renders him free from the need of someone else. It is only Allaah Who grants success.

[1] The term incantations is used throughout the book to refer to a recitation formula for healing, whereas amulet is the written formula for the same purpose.

[2] Muslim no. 2200

[3] Ibn Majah no. 3531 and Ahmad 4:445

[4] Ahmad 4:154, Abu Ya’la no. 1759 and Al-Hakim 4:417

[5] Tiwalah, a spell which is used to make a man love his wife, or the other way round.

[6] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 34

 

Supplicating to Allah in other than the Arabic language – Permanent Committee

Source: alifta.net

Q 1: How should we supplicate to Allah (may He be Exalted)? Is it permissible for a person to supplicate to Allah in Salah (Prayer) in any language? Will their Salah be valid?

A: The Muslim should supplicate to Allah (may He be Exalted) with humility and in secret without asking for unlawful things. A person may supplicate to Allah both during Salah and at other occasions, in whatever language they speak. Salah is considered valid even if the person supplicates to Allah (may He be Exalted) in a language other than Arabic. When supplicating to Allah (may He be Exalted) during Salah, a person should use the Du`a’ (supplication) that are authentically reported from the Prophet (peace be upon him) and recite them where and how the Prophet (peace be upon him) recited them so as to follow the example of the Prophet (peace be upon him). Many scholars wrote books on the Du`a’ and Adhkar (invocations and Remembrances said at certain times on a regular basis) of the Prophet (peace be upon him), such as (Al-Kalim Al-Tayyib) by Ibn Tayymiah, (Al-Wabil Al-Sayyib) by Ibn Al-Qayyim, and (Riyad Al-Salihin) and (Al-Adhkar) by Al-Nawawy. You can buy any of these books to know the authentically reported Du`a’ and Adhkar, and how and when they should be said. This is better and of great benefit to you.

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

Permanent Committee for Scholarly Research and Ifta’

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

 

Allaah ‘azza wa jall accepts only those Deeds which are both Correct and Sincere (pure) – Al-Fudayl b. ‘Ayyâd

Al-Fudayl b. ‘Ayyâd [187H] – Allah have mercy on him – said:

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.”

He was asked, “Abû ‘Alî! What is the sincere and correct deed?” He replied,
“The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.”

Abû Nu’aym, Hilyah Al-Awliyâ` Vol.8 p95.

Taken from : http://www.sayingsofthesalaf.net/index.php/sincere-and-correct/

The Assassination of Umar b. Al-Khattâb (radhi ‘Allaahu anhu) – Compiled by Owais Al-Hâshimi

Compiled by Owais Al-Hâshimi (hafidhahullaah)

The Assassination of ‘Umar – Part 1

Note: the English version of this account is based on Dr. Muhammad Muhsin Khan’s translation of Sahîh Al-Bukhârî, with slight modifications. The notes have been compiled from classic hadîth commentaries including Fath Al-Bârî of Ibn Hajr, as well as points from the lectures and classes of contemporary scholars.

Narrated ‘Amr b. Maimûn:

I saw ‘Umar b. Al-Khattâb a few days before he was stabbed in Al-Madînah. He was standing with Hudhayfah b. Al-Yamân and ‘Uthmân b. Hunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. ‘Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” ‘Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, (we haven’t).” ‘Umar added, “If Allâh should keep me alive I will let the widows of ‘Irâq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbîr. He would recite Sûrah Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer.

Background

The assassination of ‘Umar took place in 23H, following ‘Umar’s return from Hajj. He was assassinated by a Persian Majûsî (Fire Worshipper) called Abû Lu`-lu` Fayrauz, who was in the employment of Hudhayfah – Allâh be pleased with him. ‘Umar didn’t used to allow war captives to enter Al-Madînah, but Hudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Hudhayfah believed people in Al-Medînah could benefit from his skills. Hudhayfah taxed this worker in the conventional manner, but he complained to ‘Umar about the amount. ‘Umar told him that he was not being taxed unfairly for what he was doing. This angered the Majûsî. One day, ‘Umar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ‘Umar turned to those who were with him and said, “The slave has given me an appointment [warning].”

Points to note

  1. ‘Umar’s great concern for justice and fairness.
  2. His concern that Muslim society should not be adversely influenced by unbelievers.
  3. His concern and care for the wellbeing of the Muslims, especially the poor and the weak.
  4. The attention given by him to the correct performance of al-salâh (prayer), and his implementation of the Sunnah of the imâm making sure the rows are straight and no gaps are left between the worshippers.
  5. His assisting worshippers in getting the most out of their prayer.
  6. His intelligence and insight, whereby he understood the disguised threat made to him.

The Assassination of ‘Umar – Part 2

As soon as he said Takbîr, I heard him say, “The dog has killed or eaten me,” when the murderer stabbed him. A non-Arab infidel came carrying a double-edged knife and stabbed everyone he passed by on the right and left, stabbing thirteen people out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself. ‘Umar took the hand of ‘Abdur-Rahmân b. ‘Auf and let him lead the prayer.

Those who were standing by the side of ‘Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of ‘Umar and they were saying, “Subhân Allâh! Subhân Allâh!” ‘Abdur-Rahmân b. ‘Auf led the people a short prayer. When they finished the prayer, ‘Umar said, “O Ibn ‘Abbâs! Find out who attacked me.” Ibn ‘Abbâs kept on looking here and there for a short time and then came back and said, “The slave of Al-Mughîrah.” At that, ‘Umar said, “The craftsman?” Ibn ‘Abbâs replied, “Yes.” ‘Umar said, “May Allah destroy him. I only treated him well. All praises are for Allâh who has not caused me to die at the hand of a man who claims to be a Muslim. No doubt, you and your father (Al-Abbâs) used to love to have more non-Arab infidels in Al-Madînah.” Al-Abbas had the greatest number of slaves. Ibn ‘Abbâs said to ‘Umar. “If you wish, we will do it.” He meant, “If you wish we will kill them.” ‘Umar said, “You are mistaken (for you cannot kill them) after they have spoken your language, prayed towards your Qiblah, and performed Hajj like yours.”

Points to note

  1. Some narrations mention that the one who threw the cloak over the assassin was a person named Hattân Al-Tamîmî Al-Yarbû’î from the Muhâjirûn.
  2. A narration from Ibn Shihâb describes how ‘Umar bled heavily and fainted. He was carried to his house, where he remained unconscious for a while. When he awoke and saw the people around him, the first thing he said was, “Have the people prayed?” When he was told that they had, he said, “There is no place in Islâm for those who leave the prayer.” He then performed ablution and prayed, with his wound bleeding heavily. This, coupled with the fact the first thing ‘Umar did was appoint an imâm in his place, all goes to show the importance and status of the salâh, as well as the nobleness of ‘Umar.
  3. This narration also mentions that ‘Umar feared he had done some wrong to someone in the community, but when Ibn ‘Abbâs informed him it was the unbeliever who had stabbed him, and when Ibn ‘Abbâs saw everyone crying as if they had lost their own children, ‘Umar became relieved that this situation was not because of any injustice on his part. This shows the piety and taqwâ of ‘Umar.

Continued inshâ Allâh.

Source: http://www.sayingsofthesalaf.net/index.php/the-assassination-of-umar-part-1/

From the Benefits of Winter : Sayings of the Salaf

It is reported from Abû Hurayrah – Allâh be pleased with him – that he said:

Shall I not point you to comfortable proceeds?
People responded, “And what is that o Abû Hurayrah?”
He replied, “Fasting in winter.”

The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence.

It is reported from ‘Umar – Allâh be pleased with him – that he said:

Winter is booty for the devout worshippers.

This is further explained in the following narration:

It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said:

It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast.

Abû Nu’aym, Hilyah Al-Awliyâ`.

As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather:

It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said:

I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.

Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.

http://www.sayingsofthesalaf.net/index.php/from-the-benefits-of-winter/

‘Alî, the Armor and the Christian – Ibn Kathîr (Al-Bidâyah wa Al-Nihâyah)

During his Caliphate, ‘Alî b. Abî Tâlib – Allah be pleased with him – saw some armor of his with a Christian. He decided to take the matter up legally, so he took the dispute to Shurayh (the Judge).

‘Alî said, “This is my armor, and I have not sold it nor given it away.”

Shurayh said to the Christian, “What have you to say about what the Amîr of the Believers claims?”

The Christian replied, “It is my armor, although I do not regard the Amîr of the Believers to be a liar.”

Shurayh then turned to ‘Alî, “O Amîr of the Believers, do you have any proof (of ownership)?”

‘Alî laughed and said, “Shurayh is correct, I have no proof.”

So Shurayh judged that the armor was the Christian’s.

The Christian took it and began to walk away but then returned. He proclaimed,

“As for me, I testify that this is the judgment of the Prophets – the Amîr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allâh and I bear witness that Muhammad is the Messenger of Allâh. By Allâh, the armor is yours o Amîr of the Believers. I followed the army when you were on your way to the Battle of Siffîn and the armor came out of your equipment.”

‘Alî said, “If you have accepted Islâm the armor is yours.” And then he put him on his horse. Al-Sha’bî (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawârij (alongside ‘Alî) at the battle of Nahrawân.”

Ibn Kathîr, Al-Bidâyah wa Al-Nihâyah Vol.8 p5.

Supplicating for an Unbeliever – Shaykh Al-Albani

‘Uqbah b. ‘Âmir Al-Juhanî – Allâh be pleased with him – once passed by a man who looked like a Muslim, so he greeted him with salâm, and he replied, “And upon you [be peace] and the mercy of Allâh and His blessings.” A boy informed him, “He is a Christian!” So ‘Uqbah got up and followed the man, caught up with him and said, The mercy of Allâh and His blessings are upon the believers; however, may Allâh give you a long life, and make plentiful your wealth and offspring.” [Al-Bukhârî, Al-Adab Al-Mufrad]

Shaykh Al-Albânî grades its chain of narration hasan in Sahîh Al-Adab Al-Mufrad p444, and notes,

“In this narration this illustrious Companion indicates that it is permissible to supplicate for someone to have a long life, even if he is an unbeliever, and so [this can be done for] a Muslim a fortiori…However, the supplicant should make sure that the unbeliever is not an enemy of the Muslims. It is also taken from this [narration] that such an unbeliever can be commiserated with what has been mentioned therein [i.e. the believers are the ones who will receive the mercy of Allâh and His blessings].”

source: http://www.sayingsofthesalaf.net/index.php/supplicating-for-an-unbeliever/

Response to the one who says: ‘l do not need to learn ‘aqeedah.’ – Shaykh Saalih al-Fawzaan

Shaykh Saalih al-Fawzaan ibn al-Fawzaan [1]

Source: Al-Istiqaamah Magazine Issue No.8 – Shawwal 1418H / February 1998

[Q]: There are some people here, who keep away from [attending] lessons on ‘aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ‘aqeedah or attend lectures about it’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims [the correct] ‘aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ‘aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it.

Hudhayfah ibn al-Yamaan, one of the distinguished Companions – radiallaahu ‘anhu – said:“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.”[2]

Likewise ‘Umar ibn al-Khattaab radiallaahu ‘anhu said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).”[3]

Thus, when we teach ‘aqeedoh, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ‘aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it.

Allaah – the Most High – said, whilst addressing His Prophet sallallaahu ‘alayhi wa sallam: “So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19].

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant [of such fundamentals], it is possible that he may fall into falsehood without realising it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger sallallaahu ‘alayhi wa sallam explained and taught, we would find that most people would be unable to do so. So how is it that a person [suffices with] saying: ‘l am a Muslim,’ yet does not know these [basic] matters!

Unfortunately, many of the daa’ees (callers to Islaam) are themselves unaware of [basic matters such as] what are the conditions for Prayer, or unaware of the rules and regulations concerning wudhoo (ablution) and those matters which invalidate wudhoo. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realising it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet [due to his ignorance] he ends up falling into the hole, or the ambush, without even realising it.

Thus it is essential to learn about tawheed, since it is tawheed that is the basic foundation [of both the Religion and the correct Islaamic ‘aqeedah]. Indeed, no one abstains from learning about tawheed [and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.] except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ‘aqeedah of pure tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are [falsely] ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about tawheed. Allaah – the Most High – said: “And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may [instruct and] warn their people when they return to them, in order that they may beware.” [Soorah at-Tawbaa 9:122]. Also, the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4]

The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion.

So the one who says: ‘l do not need to learn ‘aqeedah.’ It is as if he is saying: ‘l do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Footnotes:

[1] Al-Muntaqaa min Fataawa (1/303-306).
[2]. Related by al-Bukhaaree (no.3606) and Muslim (no.1847).
[3]. Related by Ibn Taymiyyah in his Majmoo’ Fataawaa (10/301).
[4]. Related by al-Bukhaaree (1/25), from Mu’aawiyah radiallaahu ‘anhu.

Source:  Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Me, Myself and I – Imam Ibn Al Qayyim (rahimahullaah)

Shaykh ul –Islaam Ibn Al Qayyim as-Salafi -Rahimullaah-
From his book ‘Za’ad al-Ma’aad’
Translated by Abbas Abu Yahya

Ibn al-Qayyim said:

‘Every Muslim should be warned of the oppression of:  ‘I – My/Mine – I Possess’

Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.

  • Iblees said: ‘I am better than him’
  • Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
  • Qaroon said: ‘This has been given to me only because of knowledge I possess.’

So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:

  • I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.

So regarding the saying of ‘My/Mine’ – and those statements similar to that is:

  • My sins, my crimes, my humbleness, my depravation and submissiveness.

So regarding the saying of ‘I Possess’:

  • Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.

[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]

%d bloggers like this: