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Alliance and Dissociation (Al-Walaa wal-Baraa) – Shaykh Salih Fawzan

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 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]:

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah. And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliver, rather this is between the Muslims, because of his saying, He the Most High:

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu‘alaihiwasallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”, (opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

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

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]:

His saying, He the Most High, “You will not find”: this is an address to the Prophet sallallaahu‘alaihiwasallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,
 That you love Him? That is not possible
And likewise you strive hard to oppose those He loves,
Where is the love O brother of Satan? 

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114] 

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which casues a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiyallaahu‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiyallaahu‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him. And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102] 

And He the Most High said:

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

And He will enter them into gardens [58:22]

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

They are the party of Satan [58:19]

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of wordly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslms become strong enough to fight them, or if they request a truce:

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8] 

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15] 

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu‘alaihiwasallam used to have dealings with the disbelievers. Likewise he sallallaahu‘alaihiwasallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu‘alaihiwasallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu‘alaihiwasallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are wordly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu‘alaihiwasallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu‘alaihiwasallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen

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Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.

It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]

Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]

Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

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

Dahrees Claim that Ad-Dahr (Time) Manages And Disposes the Affairs of The World – Shaykh Uthaymeen

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How to Respond to the Dahrees [37]

Question 20: We know that the Dahrees, who are many nowadays and who are considered from the intellect because they think and infer, are agreed upon the belief in the non-existence of Allaah, The Mighty and Majestic. So, how to respond to people like this?

[37] Dahrees: People who deny the existence of Allaah and claim that ad- Dahr (time) manages and disposes the affairs of the world.

Allaah, The Most High, says concerning them:

And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except ad-Dahr (time). And they have no knowledge of it: they only conjecture.” [Qur’aan, soorat al-Jaathiyah (45): 24].

The Prophet (صلى الله عليه و سلم) said:

“Allaah Said, ‘The son of Adam annoys Me for he abuses Ad-Dahr though I am Ad- Dahr (Time); in My Hands are all things, and I cause the revolution of day and night’.” [Agreed upon hadeeth. Saheeh al-Bukhaaree, vol. 6, no.351].

The statement “I am ad-Dahr,” means that Allaah is The One Who manages Time as explained in the hadeeth itself: “In My Hands are all things [including Time].” Allaah is The One who Created everything and who disposes the affairs of everything [including Time]. It is wrong, therefore, to attribute anything to Time.

The Answer: First I would like to comment on your saying that they are intellectual. So, if you mean by the intellect that of contemplation, then yes! They are intellectuals who contemplate and understand; and if you mean by that the maturity of the intellect and its following of the right way in its affairs (Rushd), then they are not intellectuals. That is why Allaah described the Kuffaar as deaf, dumb, and blind, so they have no sense. They are, however, intellectuals–having the intellect of contemplation, through which evidence is established upon them.

In reality when they say that Allaah does not exist they say this out of arrogance, otherwise they know it is impossible that an erected door makes itself exist nor does it make itself stand upright. They know that it is inevitable that such door needed a carpenter or a blacksmith to build. It is also certain that it needed a construction worker to install. Indeed they know the food they eat and the water they drink definitely is in need of someone to produce and that the food is in need of someone to sow its seeds. They also know that it is impossible for anyone from the people to create such seed-produce, nor to make its seed grow to become a standing crop having stems and bearing fruits.

They know all of this, and they know that this is something which humans are incapable of doing. They, however, are being arrogant, and there is no benefit in debating with an arrogant. He will never accept [the truth], no matter what it may be. If you tell him, “This is the sun” and it is right before him, he will not accept. It is a waste of time to argue with people of this kind, and, as stated by some scholars, the way to invite them is to contend with them in fight not in debates.

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

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.

More : http://salaf-us-saalih.com/category/islam/ahlul-bidah/

Children below 6 having their pants below the ankles: The ruling? – Shaykh Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://sahab.net/forums/showthread.ph…
Reference: Darulhadith.com
Translation & video: aFatwa.com

Question: Is a boy who has not reached the age of six allowed to wear the pants below the ankles?

Shaykh al-Fawzân: No, it is not allowed with Isbâl. A child should be raised in accordance with the Sunnah. One should not let it practice Isbâl.

—

Check Others @ http://salaf-us-saalih.com/category/islam/isbaal/

When he is advised in regard to certain things with which he disobeys Allaah, he says: “at-Taqwaa is here in my Chest” – Rebuttal by Shaykh ibn Uthaymeen

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Advising the one who says “Taqwa is here” and he continues to Sin

A Doubt and its Rebuttle

Question 15: What lead to this question is that nowadays there is a group of people when they are called to worship Allaah they say: “Allaah is the Rabb of the hearts.” We would like also that you comment on this response?

The Answer: We say that Allaah is indeed the Rabb of the hearts as well as the tongues. He is not the Rabb of the hearts only; and if the hearts become good then the limbs become good, because the Prophet صلى الله عليه و سلم says:

Verily, there is a piece of flesh in the body, if it becomes good [reformed], the whole of the body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart. [29]

This Hadeeth renders the futile and false the claim by some, who when you advise him in regard to certain things with which he disobeys Allaah, he says: “at-Taqwaa [30] is right here,” and he points towards his chest.[31]

His is a word of truth intended to imply something futile. In fact a word may be true in its general sense, but the speaker intends to imply by it a futile meaning. Indeed think of the Saying of Allaah, The Most High, concerning the Mushriks:

The Mushriks will say: “If Allaah had willed, we would have not committed Shirk, nor would our fathers, and we would not have forbidden anything [against His Will]! [Qur’aan, soorat al-An’aam (6): 148].

So, they said: “If Allaah had willed, we would have not committed Shirk,” and they were truthful in that which they said. Because if Allaah had willed, they would have not committed Shirk. They, however, did not intend the truth by using this word. Rather, they wanted to justify their staying on their Shirk and the lifting of punishment from upon them. This is why Allaah, The Most High, Said:

Likewise belied those who were before them, [they argued falsely with Allaah’s Messengers], till they tasted of Our Wrath. [Qur’aan, soorat al-An’aam (6): 148].

So, of no avail to them was the use of al-Qadar [32] [Allaah’s Pre-decree] as a plea when they intended it to be a justification for continuing on their Shirk, and an excuse for lifting the blame and punishment from upon themselves. [33]

The actual fact, however, is exactly as they have put it: “If Allaah had not willed, they would not have committed Shirk,” as Allaah, The Most High, said to His Messenger:

Follow what has been inspired to you [O Muhammad صلى الله عليه و سلم] from your Rabb, Laa Ilaaha Illaa Huwa [none has the right to be worshipped but He] and turn aside from the Mushriks. Had Allaah willed, they would have not committed Shirk. [Qur’aan, soorat al-An’aam (6): 106-107].

There is, however, a difference between the two cases. In the latter case, Allaah Said to His Prophet (what means): “Had Allaah willed, they would have not committed Shirk,” in order to clarify that their Shirk occurs by His Will, and that He, The One free of all imperfections, The Most High, has a Wisdom as to the committing of Shirk by them; and in order to comfort His Prophet (صلى الله عليه و سلم) that this action of theirs (Shirk) takes place by His, The Exalted and Most High’s, Will.

Therefore, the important thing is that the person who says when you give him advice: “at-Taqwaa is here [i.e. in his heart],” has said a true word indeed. However, he intended by it something futile and false, because the one who said: “at- Taqwaa is here…” is the Prophet صلى الله عليه و سلم, the same one who also said:

“Verily, there is a piece of flesh in the body, if it becomes good [reformed], the whole of the body becomes good…”

If there is Taqwaa in the heart, then it is imperative that there is Taqwaa in the limbs, and the outward actions are a sign of the inward actions of the heart.

Footnotes:

[29] An agreed upon hadeeth. See Saheeh al-Bukhaaree, vol.1, no. 49.
[30] The true meaning of at-Taqwaa is fearing Allaah and hoping for His Mercy by executing His Commands and staying away from all that He has forbidden.
[31] The Prophet (صلى الله عليه و سلم) in the authentic hadeeth reported by Muslim said: “A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The Taqwaa is here [and while saying so] he pointed towards his chest thrice.” See Saheeh Muslim, vol. 4, no.6219.
[32] Al-Qadar: Allaah’s Pre-ordainment of the creation in accordance with His Foreknowledge, and in accordance with His Wisdom.
[33] In his book Sharh al-Usool ath-Thalaathah, Shaykh Muhammd Bin ‘Uthaymeen, may Allaah’s Mercy be upon him, said: “If there had been any excuse for them in al-Qadar then Allaah would not have sent down His Punishment upon them.” See Sharh al-Usool ath-Thalaathah [English Translation by brother Daawood Burbank], p.186, Daar al- Hidaayah Publishing, Birmingham, U.K.

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

A Must Read – You Do Not Know What Is In My Heart – Q&A With Shaykh Ahmad Bazmool

Meaning of ‘Ibaadah (Worship) – Shaykh Ibn Uthaymeen

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Question 2: Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?

The Answer: Yes. Its general meaning is as I have indicated earlier, namely the submission to Allaah, the Mighty and Majestic, with love and awe by doing that which He commands and avoiding that which He has forbidden, and in the manner set forth by His legislations. This is the general meaning.

The specific meaning, i.e. its meaning in detail, then, as Shaykh-ul-Islaam ibn Taymeeyah said,

“It is a comprehensive name covering whatever Allaah loves and is pleased with, both sayings and actions, the apparent and the hidden, such as fearing (Khawf), having awe (Khashyah), having true trust and reliance (Tawakkul), Prayers (Salaat), Zakaat (obligatory charity), Fasting (Siyaam) and the like, from the ordinances of Islaam.”

Then if you mean that the general and specific meaning [of ‘Ibaadah] is what has been mentioned by some scholars, namely that ‘Ibaadah is either Kawniyyah or Shar’iyyah, meaning that man could be in a Kawniyyah and Shar’iyyah state of submission to Allaah, then the Kawniyyah worship is a general one, comprising the believer and unbeliever and the righteous as well as the wicked, due to the saying of Allaah, the Most High:

There is none in the heavens and the earth but comes to Ar-Rahmaan as a slave. [Qur’aan, soorat Maryam (19): 93].

Therefore all that is in the heavens and the earth is, in the universal sense (Kawnee), submitting to Allaah, The One free from all imperfection. None can stand to oppose Allaah or work against Him in whatever He wants as to His Universal Will.

As to the specific worship, al-‘Ibaadah ash-Shari’yyah, which is the submission to Allaah, the Most High’s, Shar'(legislation), then this is specific to the believers in Allaah, the One free of all imperfection, who carry out His Command. Then some of this is more specific and some is less. The more specific worship is like that of the Messengers ‘alyayhimussalaatu was salaam as signified in the Saying of Allaah, The Most High:

Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad صلى الله عليه و سلم). [Qur’aan, sooart al-Furqaan (25): 1].

Also in His Saying:

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. Qur’aan) to Our slave (Muhammad صلى الله عليه و سلم), then produce a Soorah of the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful. [Qur’aan, soorat al-Baqarah (2): 23],

Also in His Saying:

And remember Our slaves, Ibraaheem, Ishaaq, and Ya’qoob, [all] owners of strength [in worshipping Us] and [also] of religious understanding, [Qur’aan, soorat Saad (38): 45]

And the likes of these ayaat describe the Messengers, ‘alayhimus-salaat was-salaam, with al-‘Uboodiyyah.

Question 3: Would those specifically choosing al-‘Ibaadah al-Kawniyyah and excluding al-‘Ibaadah ash-Shar’iyya, be rewarded?

The Answer: Those will not be rewarded for it, because they are submitting to Allaah willingly or unwillingly. And so man may get sick, turn poor, and lose(s) his beloved ones having no desire whatsoever for this. In fact, he dislikes it. But this is submission to Allaah, the Mighty and Majestic, in the universal (Kawnee) sense.

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

Related Post : Benefit: ’Abd and  ‘Ibaad of Allaah – Dr. Saleh as Saleh rahimahullaah

Expiating Oneself and Repenting from Backbiting – Imam Nawawi

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Know that it is required upon everyone that commits a sin to rush towards repenting from it.

Repentance with regard to the rights of Allaah must meet three conditions:

1. One must stop committing that sin immediately,
2. He must feel remorse and sorrow for having done it, and
3. He must resolve to not return to committing that sin again.

Repentance with regard to the rights of humans must meet these same three conditions (listed above), as well as a fourth one, which is:

4. Taking back any oppression that was inflicted on someone or asking for his forgiveness or absolvment from that.

So it is obligatory on a person who has committed backbiting to seek repentance according to these four conditions, because backbiting involves the rights of people, so he must seek the forgiveness of the person he has backbitten.

Is it sufficient for one to just say: “I have backbit you, so please absolve me from (this) sin” or must he inform him also of what he said about him?

There are two views on this according to the Shaafi’ee scholars:

The First: His clarifying what he said (when backbiting) is a condition. So if he is absolved without informing him of what he said, the pardon is not valid, just as if he were to absolve him from (stealing) unidentifiable money.

The Second: His informing him (of what he said) is not a condition, because this is something that one will not be able to tolerate and thus forgive. So his knowing (exactly what was said) is not a condition, contrary to the example of the (stolen) money.

The first opinion is the strongest, since people have the ability to grant forgiveness for certain types of backbiting but not other types.

And if the one who has been backbitten is either dead or absent, then one is excused from seeking to be absolved from it. However, the scholars say: He should supplicate much for that person and ask forgiveness for him, as well as do many good deeds.

Know that it is preferable for the one who has been backbitten to absolve the backbiter from his sin, but it is not an obligation on him to do so. This is because it is giving away and forfeiting one’s right, so the choice is his. However, it is strongly recommended (muta’akkidah) for him to absolve him so that his Muslim brother can be free from the harm of this sin and so that he can be successful in receiving Allaah’s great reward of Forgiveness and Love. Allaah, the Most High, says:

“Those who repress their anger and pardon people. Verily, Allaah loves the good doers.” [Surah Aali ‘Imraan: 134]

The proper way he should take in making himself allow the pardoning is by reminding himself that: “This matter has already happened and there is no way to remove it now. So it is not right for me to make him miss his chance of getting reward and absolving my Muslim brother.”

Allaah says:

“And verily, whosoever shows patience and forgives (others), that is truly from the things recommended by Allaah.” [Surah Ash-Shooraa: 43]

And He says:

“Show forgiveness!” [Surah Al-A’raaf: 199]

The ayaat similar to what we mentioned above are many. And in the authentic hadeeth, the Messenger of Allaah صلى الله عليه و سلم said:

“And Allaah remains in the assistance of (His) servant so long as the servant remains in the assistance of his (fellow) brother.” [Saheeh – Reported by Muslim (2699)]

Ash-Shaafi’ee (rahimahullaah) said: “Whosoever is sought to be pleased, yet is not pleased is a devil.”

The people of the past would recite:

“It was said to me: Such and such person has spoken badly of you And when a youth sets out to humiliate, it is a shame So I said: He has come to us and issued an excuse The blood-money (i.e. recompense) for a sin – to us – is the apology.”

So what we have mentioned here concerning the encouragement for one to absolve and forgive a person from backbiting is what is correct. As for what has been reported on Sa’eed bin Al-Musayyib that he said: “I will not forgive the one who has oppressed me” and on Ibn Sireen that he said: “I will not forbid it on him and then make it allowable for him, because Allaah has made backbiting forbidden on him and I will never make permissible what Allaah has made forbidden” then it is either unauthentic or erroneous.

This is since a person that pardons someone is not making something forbidden permissible. Rather, he is only forfeiting a right that is established for him. The texts of the Qur’aan and the Sunnah indicate clearly that it is recommended to forgive and forfeit one’s rights, which are specific to this case. Or perhaps Ibn Sireen’s words can be taken to mean: “I will never permit myself to be backbitten.” This would be correct, for indeed if a person says: “I seek my honor back from the one who backbitten me”, he is not allowing for it to be done. Rather, he is forbidding everyone from backbiting him, just as he forbids others from being backbitten.

As for the hadeeth: “Are you not able to be like Abu Damdam – when he would go out from his home, he would say: ‘I am giving my honor away in charity for the people.’” Meaning: I will not seek justice from those who oppress me whether in this world or the Hereafter. This is useful in removing a transgression that existed before the absolvement, but as for what occurs after it, there must be a new absolvement made after that. And with Allaah lies the success.

Posted from al-ibaanah e-Book: Guarding the Tongue : Imaam an-Nawawee

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We love Jihad and wish for it, but this is not Jihad! This is destruction! – Shaykh Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source & reference: Darulhadith.com
Translation & video: aFatwa com (site no more exists)

Shaykh al-Fawzân: We love Jihâd and wish for it, but this is not Jihâd! We have said that this is not Jihâd. This is destruction! Is it Jihâd to kill people without due right? He even kills himself without due right. Is this Jihâd? This is not Jihâd. Jihâd has rulings, conditions and rules. It is the Muslim ruler who leads and calls to it.

Even the israelites said to their prophet:

“Send to us a king, and we will fight in the way of Allah” (2:246)

They didn’t go armed to fight on their own:

“Send to us a king, and we will fight in the way of Allah” (2:246)

I.e. a leader. Who did they ask it from? One of their prophets, the ruler.

Jihâd, which is one of the disposals of the ruler, is referred to the ruler. He is the one who orders it and takes on it. He is the one who recruits armies and prepares weapons. Allâh said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

He did not say you should terrify the Muslims and those one has a treaty with. He said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

The Salaf did not used to sing Anasheed and call them as “religious” – Shaykh al Albaani

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Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: As’ilah wa Fatâwâ al-Imârât (2)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:

“There is poetry that most certainly is wisdom.”

However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:

All good lies in following the earlier ones and all evil lies in that which the later ones have innovated

The Salaf did not used to sing Anâshîd and call them as “religious”.

 _____________________________

As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:

“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129, afatwa.com)

Related Link : http://salaf-us-saalih.com/category/islam/nasheed/

Al-Mujaahadah (Striving in the Way of Allah) – Riyadh ul Saaliheen – Ibn Uthaymeen | Abu Muhammad al Maghribee [Audio|En]

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Explanation of Selected Ahaadeeth from Riyaadus-Saaliheen
by Sheikh Muhammad ibn al-Uthaymeen
Chapter 11: Al-Mujaahadah (Striving in the Way of Allah)

Visit the link below to read the ahadeeth
[Riyad-us-Saliheen] The Struggle (in the Cause of Allah)

Allah, the Exalted, says:

“As for those who strive hard in Us (Our Cause), We will surely, guide them to Our paths (i.e., Allah’s religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (gooddoers)”. (29:69)

“And worship your Rubb until there comes unto you the certainty (i.e., death)”. (15:99)

“And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73:8)

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it”. (99:7)

“And whatever good you send before you for yourselves (i.e., Nawafil – non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward.” (73:20)

“And whatever you spend in good, surely, Allah knows it well.” (2:273)

Part 01: Listen / Download Mp3 Here (Time 31:30)

Part 02: Listen / Download Mp3 Here (Time 31:31)

Part 03: Listen / Download Mp3 Here (Time 32:38)

Part 04: Listen / Download Mp3 Here (Time 28:17)

Part 05: Listen / Download Mp3 Here (Time 44:18)

Part 06: Listen / Download Mp3 Here (Time 35:08)

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http://followthesalaf.com/blog/?tag=Riyadhus-Saaliheen

Check Other lectures of Abu Muhamamd al Maghribee at the link below
http://salaf-us-saalih.com/tag/abu-muhammad-al-maghribee/

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http://salaf-us-saalih.com/?p=34953

 

“Our Brothers Die Everywhere, don’t Obey the Rulers in this” – Answered by Shaykh Salih Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Reference: Darulhadith, Sweden
Translation & Video by aFatwa.com (site is down)

Question: There are those who incite the youths and say that our brothers are dying everywhere. They call in the name of Jihâd and that one shouldn’t obey the ruler in this (I.e. in Jihâd). Can you say something regarding this matter?

Shaykh al-Fawzân: Shall we then also kill our own children, tear our homes apart and kill the Muslims if our brothers die everywhere? They rejoice in this. They rejoice in getting our brothers into these countries. They rejoice over these homicide-attacks in our countries. Is this Jihâd? Does this affect our enemies? It only affects us. It only affects the Muslims.

Jokingly divorcing one’s wife: The ruling – Shaykh Salih Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.af.org.sa/node/13728
Reference: Darulhadith.com
Translation: aFatwa.com (site not exist now)

Question: What is the ruling regarding me saying to my wife that she is divorced jokingly with laughter?

Shaykh al-Fawzân: There is no joking or laughing when it comes to the divorce. Its joking is seriousness, as the prophet (sallâ Allâhu ‘alayhi wa sallam) said. If you jokingly tell her that she is divorced, she is divorced.

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

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We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it.

We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and

Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it.

Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:

“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever.

“Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

Footnotes :

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)
[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.
[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

Posted from : Sufficiency in Creed (Lum’at-ul-‘Itiqaad) –  Imaam Ibn Qudaamah Al-Maqdisee
http://salaf-us-saalih.com//2014/10/01/sufficiency-in-creed-lumat-ul-itiqaad-imaam-ibn-qudaamah/

Book Study : http://salaf-us-saalih.com/category/book-study/lumatul-ittiqaad/

There is nothing in Islam called as “Religious Songs” (Qasâ’id Dîniyyah) – Shaykh al-Albaani

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Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (15)
Reference: Darulhadith, Sweden
aFatwa.com (site is down)

Questioner: What is the ruling on singing religious songs (Qasâ’id Dîniyyah) aloud in the mosques during religious holidays?

Shaykh al-Albânî: First and foremost, there is nothing in Islâm called as “religious songs”.

Secondly, it is not allowed to disturb the worshipers in the mosque even if it be with Qur’ân-verses. What should then be said about songs that are allegedly religious? They have even more right to be disallowed. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“O people! Each one of you is having a conversation in seclusion with their Lord. No one from among you should trouble the other and no one from among you should raise his voice when he reads over the voice of the other.” (Ahmad 3/94)

It is said in another narration:

“…when he reads the Qur’ân.”

Questioner: They compare this with the poetry of Hassân bin Thâbit.

Shaykh al-Albânî: The poetry of Hassân bin Thâbit? Is that a religious song? I say to you that there is nothing that is called as ‘religious songs’. As for the poetry in which the messenger (sallâ Allâhu ‘alayhi wa sallam) is defended, then say as you wish, but you should not sing and let it constitute a religious aspect. It should be read in the same way as you mention Allâh and ask for blessings and peace over the messenger (sallâ Allâhu ‘alayhi wa sallam).

Questioner: How can there not exist Islâmic and religious songs when one sings about Islâm and Islâmic characters?

Shaykh al-Albânî: Did this, what you are speaking of, exist with our righteous Salaf? We will treat you with leniency – may Allâh forgive you and me. Did this type exist with the Salaf?

Questioner: What type?

Shaykh al-Albânî: The type you are referring to… Why are you not speaking? [Everybody laughs]

Questioner: The purpose of poetry and Arabic songs…

Shaykh al-Albânî: Excuse me. I do not want you to repeat your earlier speech. I understand what you are saying. I want you to concisely answer my question: Was this known with the righteous Salaf?

Questioner: In the past? No.

Shaykh al-Albânî: There it is! You are now beginning to talk, after having been silent.

Questioner: No, I wasn’t silent.

Shaykh al-Albânî: No worries, no worries [Shaykh laughs]. That which was enough for them is thusly also enough for us.

Related Link : https://abdurrahman.org/category/islam/nasheed/

Shaykh al Fawzân about Facebook Twitter and WhatsApp

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan. ws/sites/default/files/lsm–14330124.MP3 ( site no more exists)
Date: 1433-01-24/2011-12-20
Reference: Darulhadith.com
Translation & video: aFatwa.com ( site no more exists)

Question: What is the ruling on internet softwares and methods of communication such as WhatsApp, Twitter, Facebook and other that basically consist of all sorts of things and how should we raise our children in relation to these things?

Shaykh al-Fawzân: One should stay away from them as good as one can. One should stay away from them and avoid them. They affect ways of thinking. They affect vigilant people who see how these matters criticize the religion and the scholars. They will affect and trouble them. One should stay away from them as good as one can.

As for the person who has capacity, knowledge and insight and is able to differentiate between good and evil and intends to adopt the good and spread it and warn against the evil and refute it, then it is Okay and a good deed.

However, it is risky and difficult to escape from unscathedly. It is in any case safer and sounder to avoid them and stay away from them.

—

Check out the Dangers of TV, Internet & Smart Mobile
http://salaf-us-saalih.com/category/islam/tv-internet-mobile/

The purpose of the lectures is reached without picture-making – Shaykh al-Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/sites/default/file…(site doesn’t exist now)
Date: 1431-05-27/2010-05-10
Reference: Darulhadith.com
aFatwa.com (site doesn’t exist now)

Question: Does the person who takes pictures during lectures and lessons fall under the Hadîth [about picture-making]…

Shaykh al-Fawzân: Yes, yes he does. There is no benefit in picture-making. Lectures are recorded, heard and written down. The purpose is reached without picture-making.

Read or Listen More at the Link below

https://abdurrahman.org/category/islam/picture-making/

Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

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Some Soofis like to link the name to Ahlus-Suffah (people of As-Suffah) who were at the time of the Prophet (صلى الله عليه و سلم).

They claim that there are great resemblances between the Soofee adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something.

Soofism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands.

The Soofis would like to establish a linkage with the Prophet’s era and claim as well that he (صلى الله عليه و سلم) approved the early seed of Soofism exemplified in Ahlus-Suffah.

In addition, and from a linguistic point of view, to derive Soofism from As-Suffah is wrong, because the correct term would be Suffism and not Soofism

Posted from e-Book : Sufism : Origin and Development  – Dr. Saleh As-Saleh

Ruling Regarding Funny Lectures So That The Youths Can Like Islam And Its Call – Shaykh Salih Fawzan

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Scholar: Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/12894
Date: 1431-08-21/2010-08-01
Reference: Maktabah Darulhadith.com
aFatwa.com (site is down)

Question: Is it a correct method to call towards Islâm through funny lectures so that the youths can assimilate and like the call (Da’wah) and the straight path?

Shaykh al-Fawzân: Religious matters should not be mixed with these factors. The religious matters are serious, determined, and elucidative. They should not be mixed with comedies and entertainment. This has been introduced by some people who wrongfully deem themselves to be callers.

The messenger (sallâ Allâhu ‘alayhi wa sallam) did not call the people by way of these matters. He recited the Qur’ân unto them. He called them, ordered them and forbade them. He did not offer them comedies and similar tasteless matters that are used these days by those who subscribe to the Da’wah.

The Sin of Listening to the Backbiting and not Prohibiting it – Imam Nawawi

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Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it.

Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting, to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned).

If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah (dhikr) with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it. After having done this, his hearing it without listening or paying attention to it will not harm him, while he is in this mentioned state. If he is able, after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says:

“And when you see those who engage in false conversations about Our verses by mocking at them, then turn away from them until they engage in a different topic of speech. But if the Devil causes you to forget, then after remembering, do not sit in the company of those people who are the wrong-doers.” [Surah AlAn’aam: 68]

It has been reported that Ibraaheem bin Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come, saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:

“And restrain your ears from hearing vile speech
Just as you restrain your tongue from speaking it
Because when you listen to this vile speech
You are a partner to the one saying it, so reflect.”

What Should One Do When He Hears His Shaikh, Friend Or Someone Else Being Backbitten?

Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.

Posted From the e-Book : Guarding the Tongue – Imaam An-Nawawee

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