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The Incorrect and Futile Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen

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Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

The Incorrect and Futile Tawassul and its Types

Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.

The Answer: The incorrect and futile Tawassul is to use an unprescribed way, something which is not affirmed as a legal way by Sharee’ah, as a means of nearness to Allaah, The Most High. Since Tawassul in this manner is from nonsense and falsehood that contradicts the intellectual and textual proofs.

And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death. For this reason, the companions (Radi Allahu Anhum) did not use as Tawassul to Allaah by asking the Prophet (صلى الله عليه و سلم) to invoke Allaah for them after his death.

In fact, when the people suffered a drought at the time of ‘Umar Ibn al-Khattaab (رضي الله عنه), he said: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You and You would bless us with rain, and now we ask the uncle of our Prophet [i.e. al-‘Abbaas (رضي الله عنه)] to supplicate to You on our behalf, so bless us with rain.” So al-‘Abbaas (رضي الله عنه) stood up and supplicated to Allaah (عز و جل). Had the matter of asking the deceased’s supplication to Allah been a permissible and correct way, then ‘Umar and those with him from the companions would have asked that from Allaah’s Messenger (صلى الله عليه و سلم). Since the response to his supplication is more likely to take place than that of ‘al-‘Abbaas ibn ‘Abdul-Muttalib (رضي الله عنه). What is important, therefore, is that Tawassul to Allaah by means of asking supplication from the deceased is false and impermissible.

And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.

Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Most Distinguished Qualities of the Saved Group – Shaykh Ibn Uthaymeen

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The Characteristics of the Saved Group

Question 53: What is the most distinguished qualities of the saved group?

The Answer: The most distinguishing quality of the saved group is the adherence to that upon which the Prophet (صلى الله عليه و سلم) was upon in matters of ‘Aqeedah (creed), ‘Ibaadah (worship), manners, and transactions. You find the saved group distinguished in these four matters.

With respect to ‘Aqeedah, you find it holding on to that which is proven by the Qur’aan and Sunnah from pure Tawheed pertaining to the Ruboobiyyah, Uloohiyyah, and al-Asmaa’ was-Sifaat (Names and Attributes).

Regarding worship, you find it distinguished in its perfect adherence to that which the Prophet (صلى الله عليه و سلم) was upon in matters of worship and in its execution of them– as regard their types, manners, timing, places, and causes. So you don’t find them innovating in the Religion of Allaah. Rather, they are in an utmost degree of good manners with Allaah and His Messenger. They do not introduce any kind of worship, which Allaah did not approve, in advance, before Allaah and His Messenger.

You also find them distinguished from others in their good manners, love of good to the Muslims, openness of their hearts, cheerful faces, eloquence, and so forth, from the noble and beautiful aspects of manners.

And with regards to transactions, you find them treating others with truthfulness and clarity, and which the Prophet (صلى الله عليه و سلم) alluded to in his saying:

“The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both spoke the truth and described the defects and qualities (of the goods), then they will be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.” [73]

So, this is the distinction and the distinguishing mark for ahlus-Sunnah wal-Jamaa’ah, the saved group, which follows that which the Prophet (صلى الله عليه و سلم) was upon.

Question 54: Is it necessary that the characteristics in the four matters: ‘Aqeedah, worship, manners and transaction be totally or completely present without diminution? And in case anything of it is gets diminished, does this take the person out of the folds of the saved group or it doesn’t ?

The Answer: Diminution in these matters does not disqualify the person as being from the saved group unless he fails to fulfill the aspect of Tawheed or that of Bida’. The matter is just as Allaah, The Most High, Said:

“And for all there will be degrees (or ranks) according to what they did”
[Qur’aan, soorat al-An’aam (6): 132].

Failing to fulfill the part of Tawheed and that of Bida’, may take the person out of the saved sect. Similarly, with respect to Ikhlaas (pure intention). However, as far as the matters of manners and transactions, then failing to fulfill them does not take the person out of this saved sect, though he is sinful for this.

[73] Reported by al-Bukhaaree in his Saheeh, vol.3, no.293, and Muslim, vol.3, no.3661.

Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145

The Taaghut and Its Types – Shaykh Ibn Uthaymeen

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Question 50: What is the meaning of at-Taaghut and its derivations?

The Answer by Shaykh ibn Uthaymeen رحمه الله:

at-Taaghut is derived from at-Tughyaan and at- Tughyaan means to go beyond the bounds, as occurs in the Saying of Allaah, The Most High:

“When the water of the flood (taghaa) We carried you in the Ark.”
[Qur’aan, sooarat al-Haaqah (69): 11],

meaning that when the water of the flood rose beyond the normal bounds (taghaa), “We carried you in the Ark.”

The best explanation of the term is what Ibnul Qayyim, rahimahullah, mentioned, that at-Taaghut is

“Anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed.”

So, the idols that are worshipped besides Allaah are Taaghoots; and the evil scholars who call to misguidance and to innovations and to making lawful that which Allaah has forbidden, or forbidding that which Allaah has made lawful, or those who present to the people in authority that it is acceptable to abandon the Sharee’ah of Islaam in favour of legislative systems introduced from outside that are contrary to the legislative system of Islaam, then they are Taaghoots also, since they have gone beyond their bounds. This is because the limit of the scholar is that he should be one who adheres to that which the Prophet (صلى الله عليه و سلم) came with, since the scholars are truly the inheritors of the Prophets. They inherit from them in knowledge, action, manners, the call to Allaah, and teaching, presenting this inheritance in their nations. If they go beyond this limit and begin to present it as acceptable to the rulers that they can abandon the Sharee’ah of Islaam in favour of such systems [introduced from the outside], then they are Taaghuts, since they have gone beyond that which was binding upon them, that they should adhere to the Sharee’ah.

As for his (ibnul Qayyim رحمه الله) saying [regarding the definition of Taaghut]: “or one obeyed,” then what he meant by that is those rulers who are obeyed due to that being required by Sharee’ah or because it is necessitated by way of this case they are to be obeyed due to that being required by Sharee’ah and necessitated Pre-decree (al-Qadar). So the rulers are to be obeyed as required by the Sharee’ah if they command that which is not contrary to the Command of Allaah and His Messenger. This is because the duty upon the people is to hear and obey when the ruler commands that which is not contrary to the Command of Allaah and His Messenger. In this situation and with this condition, their obedience to those in authority is obedience to Allaah (عز و جل). For this reason, we should bear in mind that when we carry out what the state authority has ordered from matters in which it must be obeyed, we are, in this respect, worshipping Allaah, The Most High, and drawing closer to Him through this obedience. So, bearing this in mind, our execution of the ruled matter will be something that draws us closer to Allaah, The Mighty and Majestic. It is something that we should be conscious of; because Allaah, The Most High, Says:

“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority.”[Qur’aan, soorat an-Nisaa’ (4): 59].

As for the obedience to those in authority because it is necessitated by way of Pre-decree (Qadaran), then if the rulers are strong in their authority then people will obey them because of the authoritative strength they possess, even if they are not motivated to do so by Eemaan. Since the matter of obedience to the ruler could be motivated by Eemaan, and in this case it is beneficial obedience to the rulers as well as the people. And it may come about because of the ruler’s authority and strength such that the people fear him and are intimidated by him due to the severe punishment he inflicts upon those who oppose him. For this reason we say that with regard to this matter the peoples situation regarding their rulers varies as follows:

(i) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is strong. This constitutes the most complete and highest situation.

(ii) Other times the motivation of Eemaan is weak, and the ruler’s authority is weak; and this is lowest state and the one most dangerous for the society–rulers and the ruled. Since in this state anarchy in thoughts, manners, and actions will take place.

(iii) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is weak. This represents a middle state whereupon if the ruler’s authority is strong then its manifestation will be better for the nation. But if the ruler’s authority in this case is absent, then do not ask about its state of corruption and evil actions! Because the motivation of Eemaan is weak.

(iv) If the situation is such that the motivation of Eemaan is weak (strong), and the ruler’s authority is strong (weak), then the apparent situation will be weaker than the former state (iii). However, in terms of people’s relation with their Rabb (Allaah) it will be more beneficial to them than in the former case where the ruler’s authority is lacking.

So these are four states: Strong Eemaan and strong ruler, weak Eemaan and weak ruler, strong Eemaan and weak ruler, and strong ruler and weak Eemaan.

Therefore, the important thing is that we say that when we carry out the commands of the ruler, we should believe that through this act we draw closer to Allaah, The Most Magnificent, Most High. And the reason why Ibnul Qayyim said that “at-Taaghut is anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed,” is because the ruler who is obeyed may command that which is contrary to the Command of Allaah and His Messenger. In this case there is neither hearing nor obeying, and it is not permissible for us to obey him in that which is disobedience to Allah (عز و جل). Since Allaah, The Most High, has deemed that their obedience be dependent upon the obedience of Allaah and His Messenger, as it is understood from the context of the aayah:

“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority. “[Qur’aan, soorat an-Nisaa’ (4): 59].

He did not say (what signifies): “and obey those in authority.” So this indicates that obeying them is not something independent. Rather it is related to the obedience of Allaah and His Messenger. And it has been affirmed in the transmission from the Prophet (صلى الله عليه و سلم) that “Verily, obedience (to somebody) is required when he enjoins what is Ma’roof,” [71]

meaning all that which is established by Sharee’ah. But as regard to that which is denied by the Sharee’ah, then it is forbidden to obey any created being even the father or the mother. If they command that which is disobedience to Allaah, then it is unlawful for you to obey them, since the obedience of Allaah takes precedence over any kind of obedience. So, if a man obeys his ruler in that which is disobedience to Allaah, then he has gone beyond his bounds.

[71] See Saheeh al-Bukhaaree, vol.5, no.629.

Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 133

The Danger of ISIS upon the Muslim Ummah – Shaykh Muhammad bin Ramzaan al-Haajiree [Audio|Ar-En]

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Lecture Delivered on 11-03-1436  in Riyadh
Translated by Abu Afnaan Muhammad Abdullah (hafidhahullaah)

Listen / Download Mp3 (Time 01:50:11)

Event Organized by https://twitter.com/riyadhknowledge
Audio Courtesy: Abu Bilal Nahim

So beware O Muslim! Of negating faith from yourself – Shaykh ibn Uthaymeen

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بسم الله الرحمن الرحيم

The Prophet ( صلى الله عليه وسلم‎) said:

“Whoever Allah wants good for, He gives him understanding of the religion.”[1]

And understanding of the religion demands acceptance of it, because every person who understands and knows the religion, he accepts it, and loves it.

He, the Exalted, said:

But no, by your Lord, they have not believed, until they make you (O Muhammad صلى الله عليه وسلم‎) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65).

So this form of swearing stresses – by use of the statement (No!), and swearing particularly by the Rububiyyah of Allah, the Mighty and Sublime, over His slaves, and it is the mention of Allah’s Rububiyyah over His Messenger – it stresses the negation of faith from Whoever does not abide by these three matters:

The First: Judgement of the Messenger ( صلى الله عليه وسلم‎) based on His saying: “until they make you judge in all disputes between them” meaning (by you), the Messenger ( صلى الله عليه وسلم‎).

Whoever seeks judgement from other than Allah and His Messenger, he is not a believer. He is either a disbeliever whose disbelief has brought him out of the religion, or a disbeliever whose disbelief is less than that.

The Second: The chest being open to the judgement; such way that they do not find any resistance in themselves for his decision. They rather find acceptance and openness to what the Prophet ( صلى الله عليه وسلم‎) decided.

The Third: That they submit, which is stressed; meaning with complete submission.

So beware O Muslim! Of negating faith from yourself. Let us draw an example for this: Two men were arguing about the Shari’ah ruling on an issue. One of them brought evidence from the Sunnah, while the other found difficulty and felt constricted by that. How could he abandon who he follows, so as to follow this Sunnah? This man, without a doubt, has deficient faith, because the believer, in truth, is he who, when he has a text from the Book of Allah and the Sunnah of His Messenger ( صلى الله عليه وسلم‎) he feels as if he has won the greatest of spoils, and he will be joyful for that, and say: “All praise is due to Allah who guided me to this.” But so-and-so, who is partisan to his opinion, and tries to turn the textual proofs upside down, so that he can make them agree with what he likes, not what Allah and His Messenger intended, then this one is in a tremendous state of danger.

[1] Reported by Al-Bukhari (71) and Muslim (1037) from Mu’awiyah bin Abi Sufyan, may Allaah be pleased with him.

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors. You are encouraged to buy this wonderful book.

The Story of a Young Man who “Allah chose” – Shaykh Muhammad Ramzaan Al-Haajiree

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بسم الله الرحمن الرحيم

Listen / Download the Mp3 Clip Here (Time 5:06)

Audio Clip Courtesy : Bilal Nahim

In the lecture titled: The Danger of ISIS upon the Muslim Ummah – 11-03-1436 – Riyadh – Shaykh Muhammad bin Ramzaan al-Haajiree

The Shaykh (حفظه الله تعالى) told us a story of a young man.  He was a person who was involved in sinning.

He said: Normally when a person lives a life like this as soon as be becomes religious, if he lived previously in sin he wants to find the shortest or quickest path to Paradise.  And this individual arrived and sat in their localities.  He was their in their gatherings for 14 day.  One of the big players from them approached him and said:  ‘Ma shaa Allah, Allah has chosen you for a mission to go and blow yourself up.’

This individual said: ‘What?’

The big player said: ‘We’ll put an explosive vest and you will go in the midst of these people and blow yourself up killing the kuffar and the apostates.’

The Shaykh (حفظه الله تعالى) said:  They make takfeer for everything!

This individual said:  ‘I want Jihaad, I want to fight. I shoot them they shoot me, back and forth, we trade fire, this is what I want.  Blowing myself up…’

The response of the big player was:  ‘Allah has chosen you to be a martyr for shahadah (martyrdom)!’ 

This individual said: ‘I just came, 14 days.’  He then asked the big player:  ‘How long have you been in Jihaad for?’

The response of the big player was:  ‘I have been in Jihaad for 14 years, when the Americans first came in to Iraaq…’

This individual said: ’14 years and Allah hasn’t chosen you and 14 days and Allah has chosen me…’

When the leader saw the response of this young man in front of everybody. He said: ‘OK, the affair goes back to you, but we are going to consult amongst us and we will give you the final answer at Maghrib time.’

This individual he recants after he escaped from them.  He knew that the Maghrib time meant that they were going to kill him at Maghrib time.  They would say that you have apostated from Islam and kill him like this. Simple as that!

The Shaykh (حفظه الله تعالى) said:  ‘Cold blooded murder!’

The Shaykh (حفظه الله تعالى) said: ‘This young man saw them previously saw that they did this to some of the young men there.’

This individual said:  ‘I’m dead either way.  If I waited till Maghrib I’m dead. If I die on the way trying to escape, either way I am going to die!’

So he found an individual who knew somebody that he knew and this individual understood his circumstances and made easy for him an escape route.

The Shaykh (حفظه الله تعالى) said:  ‘And of course he had no paperwork, because when he came he came as a mujahid wanting Paradise so he ripped up all of his paperwork.  Once he reached the border with Turkey, there were individuals who came from the Saudi Embassy and spoke to this individual and now he is being advised…’ 

The completed translate lecture can be listened at
https://abdurrahman.org/2015/01/07/the-danger-of-isis-upon-the-muslim-ummah-shaykh-muhammad-bin-ramzaan-al-haajiree/

Translator: Abu Afnaan Muhammad ‘Abdullah حفظه الله

أخوكم
أبو بلال نعيم بن عبد المجيد
(وفق الله الجميع للعلم النافع والعمل الصالح)
(May Allah aid us in acquiring beneficial knowledge & righteous actions)

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Allaah’s Attributes of Mocking and Ridiculing – Shaykh Al-Albaanee

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[3] Question:

What should be said concerning Allaah’s saying: “Allaah mocks at them…” [13] and “Allaah ridicules them…”, [Surah At-Tawbah: 79] as well as what is similar to that from the Mutashaabihaat (unclear) verses?

Answer:

The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them: “Leave them as they are stated.” But they did not mean by this to leave them the way they are without attaching any understanding to them. Rather, they meant by it, to leave them the way they are stated according to their correct understanding, without making comparisons for (the Attributes of Allaah stated in) them (tashbeeh), describing their manner (takyeef), misinterpreting them (ta’weel) and denying them (ta’teel). Allaah says:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

In this ayah, there is tanzeeh (negation of all anthropomorphic qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing and seeing. The understanding of this elimination of all similarities to Allaah (tanzeeh) is that we must (also) affirm the attributes that Allaah has described Himself with or the Messenger, sallAllaahu ‘alayhi wa sallam, has described Him with, as it befits His grandness, may He be Glorified and Exalted. And we do not say “how” that is, such as by saying: “His hearing is like our hearing and His seeing is like our seeing.”

Likewise, we do not misinterpret that (i.e. make ta’weel) as has been done by some of the extremists from the Mu’tazilah, such that they have misinterpreted Allaah’s hearing and seeing to be His knowledge. And this is in spite of Allaah’s describing Himself with knowledge in many other ayaat of the Noble Qur’aan! Thus, the misinterpretation (ta’weel) of these individuals of hearing and seeing for knowledge constitutes ta’teel (denial of Allaah’s Attributes). The scholars say about this: “The one who commits ta’teel worships nothing, while the one who commits tajseem worships a statue.” [14]

Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain Allaah’s mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And it is not like that which limited intellects may perceive it to be, from that which has comparisons to the
creation.

[13] Surah Al-Baqarah: 15
[14] Translator’s Note: This is because the one who commits ta’teel (mu’attil) denies all of Allaah’s Attributes, so it is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand is like our hands. So it is like He is worshipping a statue.

[Al-Asaalah, Issue #3]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah) From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Treatment for Psychological Depressions and Disorders – Permanent Committee

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 Fatwa no. 3828

Q: I am a Muslim woman in my twenties. I was married about a year and a half ago and thanks to Allah, I had a baby six months ago delivered naturally. A week after delivery, I began to suffer from severe depression, which had never happened to me before. I lost interest in everything, even taking care of the baby. I went to a psychiatrist and took medication until recently, but it was of no use and I became tired of long treatment. 

I ask Allah that you find an Islamically approved treatment for my distress and psychological depression, or the best remedy, so that I can return to my normal state and take care of my husband and baby, and be able to manage the affairs of my home. I heard sometime ago the Hadith, which states: The water of Zamzam is for whatever it is drunk for. I hope from Allah, then you, to clarify the meaning of this Hadith. Does it apply to my psychological case, or is it only for physical diseases? If Zamzam water is useful, by the Will of Allah, in treating my case, how can I get it? 

A: Put your trust in Allah and expect good from Him. Entrust your affairs to Him and do not despair of His Mercy and Benevolence.

There is no disease for which Allah has not also sent down the cure. You should make use of means and continue to consult specialized doctors.

Recite Surahs Al-Ikhlas, Al-Falaq and Al-Nas three times, blowing into your hands after each recitation and wiping your face and whatever parts of your body you can. Repeat this procedure day and night and before going to sleep.Recite Surah Al-Fatihah anytime of day or night, and Ayat-ul-Kursy (the Qur’anic Verse of the Throne, Surah Al-Baqarah, 2:255) before going to sleep. This is the best Ruqyah (Qur’an and supplications recited over the sick seeking healing) to protect oneself from evil.

You should also appeal to Allah with the Du‘a’ (Supplication) to be said at times of distress:

لَا إلَهَ إِلَّا اللهُ الْعَظيمُ الْحَلِيمْ، لَا إِلَهَ إِلَّا اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلَّا الله رَبُّ السَّمَوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَريم

La ilaha illa Allah al-`azim al-halim, la ilaha illa Allah rabbul-`arshi al-`azim, la ilaha illa Allah, rabbul-samawaati wa rabbul-ardi wa rabbul-`arshi al-karim [1]

(There is no god but Allah, the Most Great and the All-Forbearing. There is no god but Allah, the Lord of the Great Throne. There is no god but Allah, the Lord of the heavens and the earth and the Lord of the Noble Throne).

You may also heal and protect yourself through the Ruqyah of the Messenger of Allah (peace be upon him):

“Remove the affliction, O Lord of mankind, and bring about healing as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment” [2]

There are also many other Adhkar (invocations and remembrances said at certain times on a regular basis), Ruqyahs, and supplications stated in the Books of Hadith and Al-Nawawy mentioned them in his book Riyad Al-Salihin and Al-Adhkar.

As for what you mentioned about Zamzam water and the statement of the Prophet (peace be upon him): Zamzam water is for whatever it is drunk for. [3] This Hadith was related by Imam Ahmadand Ibn Majah on the authority of Jabir ibn `Abdullah from the Prophet (peace be upon him). It is a Hadith Hasan (a Hadith whose chain of narration contains a narrator with an exactitude weaker than that of authentic hadiths, but it is still free from eccentricity or blemish) and general in application. What is more authentic than it is the statement of the Prophet (peace be upon him) about Zamzam water: It is blessed; it is a food that nourishes and a cure for sickness. [4] (Related by Muslim and Abu Dawud; this is the wording of Abu Dawud) If you would like some Zamzam water, you can ask anyone performing Hajj from your country to bring you some.

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

[1] Imam Ahmad, vol. 1, pp. 228, 259, 280, 284, 339, and 356, from the Hadith narrated by Ibn `Abbas (may Allah be pleased with him); related by Al-Bukhari, Fat-h-ul-Bary, nos. 6345, 6346, 7421, and 7431; Muslim, Sahih [Sharh Al-Nawawy], vol. 17, p. 47.

[2] Al-Bukhari, Sahih, Book on medicine, no. 5742; Al-Tirmidhy, Sunan, Book on funerals, no. 973; Abu Dawud, Sunan, Book on medicine, no. 3890; and Ahmad, Musnad, vol. 3, p. 151

[3] Related by Ahmad, vol. 3, p. 357; Ibn Majah no. 3062; Al-Bayhaqy, Sunan, vol. 5, p. 148, from a Hadith narrated by Jabir ibn `Abdullah (may Allah be pleased with him), and Al-Bayhaqy related from another narrator in Shu`ab Al-Iman, Talkhis Al-Habeir, vol. 2, p. 268, Al-Fawa*id by Ibn Al-Muqry, Fat-h-ul-Bary, vol. 10, p. 116; and Ibn Al-Qayyim ranked it as Hasan in Zad Al-Mi`ad, vol. 3, p. 406 – Al-Fiqi ed

[4] Related by Al-Tayalisy, Musnad, as in Al-Talkhis Al-Habeir, vol. 2, p. 269; with the wording: “Zamzam is blessed, as it is…,” Muslim, Sahih [Sharh Al-Nawawy], vol. 16, p. 30; Ahmad, Musnad, vol. 5, p. 175, with the wording: “It is blessed, it is food that nourishes,” from the Hadith narrated by Abu Dharr (may Allah be pleased with him); and Al-Tabarany, Al-Saghir, no. 295.

The Permanent Committee for Scholarly Research and Ifta’
Chairman : Shaykh Abdul-Aziz ibn Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=150&PageNo=1&BookID=7

Woman cutting some of her hair – Shaykh al Albaani

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[42] Question: What is the ruling concerning a woman cutting some of her hair?

Answer: With regard to a woman cutting her hair, then one must look into the motive behind her doing it. So if a woman cuts her hair in imitation of the disbelieving or sinful women, then it is not permissible for her to cut it while having this intention. As for cutting only a small portion from her hair or cutting it in accordance to the desires of her husband, then I do not see anything preventing this from being done.

It is reported in Saheeh Muslim (no. 320) that:

“The Prophet’s wives used to cut their hair to the point that it would reach the earlobes.”

[Al-Asaalah, Issue #1]

Source: from the e-Book : Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon

Ruling on Men offering Salah (Prayer) without a Turban or a Cap – Ibn Baaz & Permanent Commitee

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Ruling on offering Salah without a turban

Q: Is it permissible to offer Salah (Prayer) without a turban? Is it permissible for the Imam (the one who leads congregational Prayer) to pray without a head cover? Is wearing a cap sufficient? Please support your answer with evidences. May Allah protect you. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you). 

A: There is nothing wrong with offering Salah without a turban because the head [with regard to men] is not included in `Awrah (parts of the body that must be covered in public), and it is not obligatory to cover it when offering Salah, whether the person praying is an Imam, a Munfarid (person offering Prayer individually), or a Ma’mum (person being led by an Imam in Prayer).

However, if wearing a turban is customary then it is best to do it, especially when offering Salah with others. Allah (Glorified and Exalted be He) states: O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawâf of) the Ka‘bah,] The turban is considered a type of adornment.

It is well known that men who are Muhrims (pilgrims in the ritual state for Hajj and `Umrah) offer Salah bareheaded, because they are not allowed to cover their heads while in Ihram (ritual state for Hajj and `Umrah). Hence it is known that there is nothing wrong with offering Salah bareheaded. 

May Allah guide all to acquire beneficial knowledge and act upon it! He is the All-Hearer and All-Respondent.

As-salamu `alaykum warahmatullah wabarakatuh

Ibn Baaz Fatwas – http://www.alifta.net

—

Q 10: Some people wear a turban, some wear a Qulunsuwah (cap), and many offer Salah (Prayer) with bare heads, I mean men. Which manner is the best in reward? We appreciate your advice, may Allah reward you with the best. 

A: It is desirable for a Muslim to wear his full garment when going to Prayer, the head cover included; because Allah (Glorified and Exalted be He) enjoined His servants to adorn themselves when going to Salah. Allah (Glorified and Exalted be He) says: O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawâf of) the Ka‘bah,]

Besides, it has not been reported from the Prophet (peace be upon him) that he offered Salah without a head cover. In fact, he used to always wear a turban, and the practice of Muhammad (peace be upon him) is the best guidance.

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

The Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-Aziz ibn Abdullah Al Al-Shaykh

Source: http://www.alifta.net

Some Etiquettes Of Jumuah – Having A Proper Wudoo And Being Silent – Abu Uwais Abdullah Alee [Audio|En]

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Listen / Download Mp3 Here (Time 19:18)

The Jumu’ah (Friday) Prayer – Abu Muhammad Al-Maghribi [Audio|En]

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Explantion of Umbatul Ahkam

Part 01: Listen/Download Mp3 Here (Time 55:08)
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Part 02: Listen/Download Mp3 Here (Time 51:12)
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Praying During The Friday Sermon (Khutbah) – Shaykh bin Baz

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[Q]: There was a discussion that took place between some brothers and myself regarding praying two rak’ahs upon entering the mosque and the Imaam is delivering the Friday khutbah (sermon). I ask you – O noble Shaykh – to give us a ruling concerning this. Is it allowed or not? The brothers who generally come and pray in the mosque are upon the madhhab of Imaam Maalik.

[A]: “The Sunnah upon entering the masjid (mosque) is to pray two rak’ahs of tahyatul masjid (a Prayer far greeting the mosque), even if the Imaam is delivering the Friday khutbah, due to the sayings of the Prophet sallallaahu ‘alayhi wa sallam:

“When anyone of you enters the masjid, then let him not sit until he prays two rak’ahs.” Recorded by al-Bukhaaree (1/293) and Muslim (2/155).

Likewise Muslim relates in his Saheeh (3/1415), from Jaabir radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said:

“When any of you comes on the day of Jumu’ah (Friday), and the Imaam is delivering the khutbah, then let him pray two rak’ahs and let him make them short.”

So this is a clear and authentic text concerning this issue. It is not permissible for anyone to oppose it. So perhaps this particular narration did not reach Imaam Maalik rahimahullaah, if it is established from him that he prohibited the praying of these two rak’ahs at the time of the khutbah. However, when the authentic Sunnah becomes clear, then it is not permissible to oppose it with the saying of anyone else – whosoever he may be. [9]

About this Allaah – the Mighty and Majestic – said:

“O you who Believe! Obey Allaah and obey the Messenger and those in authority amongst you. And if you differ in anything amongst yourselves then refer it to Allaah and His Messenger if you do believe in Allaah and the Last Day. That is better and most suitable for final determination.” [Soorah an-Nisaa 4:59].

And He – the Most Perfect – said:

“And in whatever you differ, then the judgement belongs to Allaah,” [Soorah ash-Shooraa 42:10].

And it is known that the judgement of Allaah’s Messenger sallallaahu ‘alayhi wa sallam is from the judgement of Allaah – the Mighty and Majestic – as Allaah said:

“Whosoever obeys the Messenger, has indeed obeyed Allaah.”[Soorah an-Nisaa 4:80].

And with Allaah rests the power and ability.”

[Al-Fataawaa (1/53)]

Footnotes

[9] Imaam an-Nawawee – rahimahullaah – said about the hadeeth in Sharh Saheeh Muslim (6/ 164): “I cannot imagine any Scholar who comes to knows about it and believes in the correctness of it, and would then oppose it.”

Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

Women Praying in the Basement or Upper Levels of Masjid – Shaykh al Albaani

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[37] Question: There are some masjids in which the women pray below the actual masjid, such as in the basement or in an upper level (above the masjid). We are women who pray in these masjids, at times following the Imaam from a point where we are not able to see him nor the male followers. And sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we enter the masjid and don’t know what rak’ah he is in. Is it allowed in this situation to follow (the Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are on an upper or lower level knowing that at times there is ample room in the masjid (floor)?

Answer: The answer is in two parts.

The first is that the prayer and the mentioned scenario is valid so long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as from standing to bowing to prostrating.

The second part is that it is not proper for the women to pray like this unless the area for the men is filled with people and they (the women) cannot find a place behind the rows for them to pray in. In these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid. But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is not allowed for the women to go up to the upper level or down to the lower level where they won’t be able to see the movements of the Imaam or the movements of the men praying behind him.

The reason for this goes back to two matters:

1. When the Prophet, sallAllaahu ‘alayhi wa sallam, said: “The best rows for the men are their first ones and their worst (rows) are their last ones. And the best rows for women are their last ones and the worst (rows) are their first ones“, he meant by it the same ground that the Prophet, sallAllaahu ‘alayhi wa sallam, and his Companions behind him used to pray on. The women were not in upper or lower levels.

2. The underlying reason for this is that the speakers at times can be low and at other times they are not working. So the prayer of the women who are following him from an upper or lower level, from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming invalid.

To summarize this answer:

The prayer that is performed while on an upper or lower level is valid. However, it is not permissible to designate those places for prayer when there is enough room in the prayer place (musalla), such that the women are able to pray in the back of it.

[Al-Asaalah, Issue #19]

Source : Fataawaa of Shaikh Al-Albaanee (rahimahullaah) – From Al-Asaalah Magazine Issues 1-21 – Translated and Arranged by: Isma’eel Alarcon

Does wiping over ones khimaar and turban replace wiping over the ears ? – Shaykh al Albaani

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[33] Question:

Does wiping over ones khimaar and turban replace wiping over the ears, due to their both being part of the head? [24]

Answer:

My opinion, and Allaah knows best, is that at times it does replace it and at other times it doesn’t. As for the condition in which it does replace wiping (the ears) then it is the state when the turban or the khimaar covers the entire head, including the ears. Thus, in this condition, the hadeeth would apply in that they (ears) are both part of the head literally.

As for the other condition in which it is not sufficient to just wipe over the turban or the khimaar, then it is when the turban or the khimaar does not cover the ears. This means that the turban is wide or aloof from the ears. Under these circumstances I hold that the authentic hadeeth about wiping the head itself. This is such that three ways of wiping the head have been established on the Prophet, sallAllaahu ‘alayhi wa sallam:

The first way: This is the most common and normal of his ways and it was that he would wipe all of his head directly.

The second way: If the turban or the khimaar covered the head, then it was sufficient to just wipe over the turban or the khimaar, exactly like the head.

The third and final way: And this is the area that requires evidence and needs speculation. And it is when the turban would cover the last part of the head, yet expose the front of it (forehead). In this condition, the Prophet sallAllaahu ‘alayhi wa sallam would wipe over his head directly and then grasp his turban.

[24] Translator’s Note: The Prophet said: “The ears are part of the head.” [Reported by At-Tirmidhee (37), Abu Dawood (134) and Ibn Maajah (444) and declared saheeh by Shaikh Al-Albaanee in As-Saheehah (1/36)] So we are obligated to wash them when taking wudoo and ghusl even though the ayah concerning wudoo doesn’t mention the ears but only the head. This question is based on this principle in that if we are permitted to wipe over certain garments in replacement of the head, are the ears included in the same manner?

[Al-Asaalah, Issue #8]

Source : Fataawaa of Shaikh Al-Albaanee (rahimahullaah) – From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon

Sufi claim of worship through love alone – Permanent Committee

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Q: What is the ruling on some people who say: “O Allah, I worship You out of my love for You. If I worship You fearing Your Hell, let me enter it and if I worship You seeking to enter Your Paradise, let me enter Your Hell”? 

A: Worshiping Allah just by loving Him is the Manhaj (methodology) of misguided Sufis, which is of their own invention.

Loving Allah is the highest degree of Ibadah (worship), but not the sole act of Ibadah.

The Manhaj of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) is to worship Allah through love, fear, hope and other expressive forms of `Ibadah.

Allah (Exalted be He) says:

“Invoke your Lord withhumility and in secret.” [Surah Al-A`raf, 7: 55]

Allah says about His Prophets:

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [Surah Al-Anbiya’, 21: 90]

Allah also says about the angels:

“And they stand in awe for fear of Him.” [Surah Al-Anbiya’, 21: 28]

And:

“They fear their Lord above them, and they do what they are commanded.” [Surah Al-Nahl, 16: 50]

There are many Ayahs (Qur’anic verses) elaborating on this meaning.

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

Permanent Committee for Scholarly Research and Ifta’
Chairman : Abdul-Aziz ibn Abdullah ibn Baz

Fatwas of the Permanent Committee – Group 2 – Part 2 – Page 73

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=18&PageNo=1&BookID=24

Tayammum – Umdatul Ahkaam – Dr Saleh-As-Saleh [Audio|En]

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Umdatul Ahkaam – Purification – 36 – Chapter on Tayammum – Saleh-As-Saleh
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Umdatul Ahkaam – Purification – 37 – Doing Tayammum to Lift Janaba – Saleh-As-Saleh
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Knowing about Deviants is a PART of Seeking Knowledge – Shaykh Muhammad bin Hadi [Video|Ar-En Subtitles]

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The obligation of invoking peace and blessings on the Prophet in a complete form and avoid using abbreviations like (PBUH), (SAW) etc

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 بسم الله الرحمن الرحيم 

The following are the excerpts from Fatwas of Ibn Baz – read the full article at http://www.alifta.net

This was published in the magazine of the Islamic University in Madinah, the fourth edition, the sixth year, Rabi` Al-Thany, 1394 A.H., pp. 175-182.

All Praise is due to Allah. May peace be upon the Last Prophet, his family, and his Companions.

Imam Muslim related in his Sahih (Book of sound Hadiths) from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:

“If anyone invokes blessings on me once, Allah will bless him ten times” [1]

It is also narrated that the Messenger of Allah (peace be upon him) said:

“Do not make your houses graves and do not make my grave a place of celebration but invoke blessings on me, for your blessings reach me wherever you may be” [2]

He (May peace and blessings be upon him) also said:

“May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me” [3]

Since invoking peace and blessings on the Prophet (peace be upon him) is permissible in Salah during Tashahhud (a recitation in the sitting position in the second/last unit of Prayer) and permissible in Khutbah (sermon), invocations, seeking forgiveness, after Adhan (Call to Prayer), upon entering, and leaving the Masjid (mosque), when uttering his name and in other positions.

It is confirmed to write the form of invoking peace and blessings when writing His name in a book, a message, or an article, because of the proofs mentioned above. It is permissible to write the full form in order to apply what Allah has commanded and the reader would remember it when passing by it.

You should not reduce it to the acronym e.g. (P) that stands for peace or (PBUH) that stands for (peace be upon him) or the like abbreviations that may be used by some writers.Such an act is against the ordinance of Allah (May He be Praised and Glorified) which are mentioned in His Book by His saying: Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum).[Surah Al­Ahzab, 33: 56] It does not have the same privilege of writing (peace be upon him) in full form. The reader may not watch out or may not understand the meaning, bearing in mind that referring to it is disapproved by the religious scholars who even warned against it.

Ibn Al-Salah said in his book: “`Ulum al-Hadith” i.e. The sciences of Hadith, known as “Muqadimat Ibn Al-Salah” in the twenty fifth type of his book: (Al-Hadith wa Kayfiyat Dabt-ul-kitab wa Taqyiduh). He said that which means:

Ninth: A person must keep writing the form of sending Salat and taslim i.e. “peace and blessing be upon the Messenger of Allah” in full form upon mentioning him. A person must not be weary of repeating it, because it is one of the greatest benefits which the Hadith students and writers may overlook. Whoever disregards this, he will be deprived of a great reward. We have seen good visions for the people who write the form in full, because it is a form that a person writes as a Du`a’ (supplication), not a part of the narration to make it dependent on the source of narration.

Similarly, the same is true with regard to praising Allah (Glorified be He) upon mentioning His Name such as (Glorified and Exalted be He), (Blessed and Exalted be He), and the like… (Until he says): then a person should avoid two shortcomings:

  1. First: Writing it in incomplete form by two letters or the like.
  2. Second: Writing it in short form by meaning such as (wa sallam i.e. blessings).

It is narrated from Hamzah Al-Kinany (may Allah be merciful to him) that he used to say:

I used to record the Hadith and I used to write down upon mentioning the name of the Prophet (salla-Allah-u-`alaihi i.e. May Allah’s peace be upon him) without writing (wa sallam). Thereupon, I saw the Prophet (peace be upon him) in a vision saying to me: Why do you not complete the form of invoking peace and blessingson me? He continued: Ever since, I did not write it in short form like this (salla-Allah-u-`alaihi) but in this form (salla-Allah-u-`alaihi-wa-sallam i.e. May Allah’s peace and blessings be upon him). Ibn Al-Salah added: I said: it is also reprehensible to write (`alaihi-s-salam i.e. peace upon him) and Allah knows best.

End of quote.

His authority, the encyclopedic scholar Al-Sakhawy (May Allah be merciful with him) said in his book (Fath-ul-Mughith Sharh Alfiyat Al-Hadith by Al-`Iraqy) :

O writer, avoid (referring to it) i.e. peace and blessings upon the Messenger of Allah (peace be upon him) by writing only two letters or the like as done by Al-Kattany and the ignorant of the non-Arabs and ignorant students. They write instead of (May Allah’s peace and blessings be upon him), (p) or (pb) or (pbuh) and that entails decrease in reward, because it is unlike the proper manner.

Al-Suyuty (May Allah be merciful with him) said in his book (Tadrib Al-Rawy Fi Sharh Taqrib Al-Nawawy):

It is reprehensible to write the short form of peace and blessings here and in every position where invoking peace and blessings is required as mentioned in the commentary of Sahih Muslim and others because of Allah’s saying: Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum).[Surah Al­Ahzab, 33: 56] Until he says: It is reprehensible to refer to it with one or two letters as those people who write (pbuh), he must write it in full form.

End of quote, adapted.

My advice for every Muslim; reader or writer, is to seek for the best reward and stay away from what may invalidate or reduce it.

We ask Allah to grant us success to that which pleases Him, for He is the Most Generous. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

References :

[1] Muslim, Sahih, Book on Salah, no. 408; Al-Tirmidhy, Sunan, Book on Salah, no. 485; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1296; Abu Dawud, Sunan, Book on Salah, no. 1530; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 372.

[2] Related by Abu Dawud, Book on rituals, Chapter on visiting graveyards; and Ahmad, vol. 2, p. 316.

[3] Related by Al-Tirmidhy, Book on supplications, ranked as Hasan Gharib.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=139&PageNo=1&BookID=14

If Allah wills to do good to a person, He makes them comprehend Deen ‘religion’ – Shaykh Ibn Baaz

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The following are the excerpts from  A speech delivered by His Eminence at Al-Jami` Al-Kabir in Riyadh on 27/4/1400 A.H., published in His Eminence’s book “Collection of Miscellaneous Fatwas and Articles”, vol. 9, pp. 128-141.

Read the full speech  at http://www.alifta.net

It is also authentically reported that the Messenger of Allah (peace be upon him) said, “If Allah wills to do good to a person, He makes them comprehend Din ‘religion’.” (Agreed upon by Imams Al-Bukhari and Muslim).

This important Hadith shows us the excellence of comprehending Din.

Comprehending religion includes understanding the Qur’an, the Sunnah, and Islam. Islam covers the basics of Shari`ah, Allah’s Ordainment’s, His Prohibitions, a servant’s duty towards Allah and other servants and Allah’s fear, glorification, and watchfulness. In fact, the first step towards attaining knowledge is fearing Allah (Exalted be He), honoring His Sanctities, and watching Him in all deeds.

Whoever does not fear or be aware of Allah (Exalted be He) in their deeds, all their knowledge will be worthless. However, true beneficial knowledge and understanding of Din that leads to happiness is that which instills Allah’s Awe in a Muslim’s heart, directs them to honor Allah’s Sanctities, pushes them to obey Allah’s Orders and abstain from His Prohibitions, and urges them to call to Allah (Exalted be He) and to clarify Shari`ah to people. So, anyone who is granted comprehension in religion in this way, Allah (Exalted be He) has indeed wanted to do them good.

On the other hand, anyone deprived of these blessings will be among the ignorant, misguided and negligent who renounce attaining the knowledge that Allah (Exalted be He) has made obligatory. They will be among those whom Allah (Exalted be He) has not wanted to do good to them. Further, Allah (Exalted be He) talks about Kafirs (disbelievers) who turn away from the purpose of their creation, to teach us that it is our duty, as Muslims, to haste to comprehend religion and ask about any unclear matter.

Allah (Glorified and Exalted be He) says:

“But those who disbelieve turn away from that whereof they are warned.” [Surah Al-Ahqaf, 46: 3]

Allah (Glorified be He) also says:

“And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them, forgetting what (deeds) his hands have sent forth.”  [Surah Al-Kahf, 18: 57]

Consequently, it is the duty of a Muslim to seek for attaining knowledge in religion, to attend to, reflect on, and benefit from the Qur’an and pay great attention to, study, apply, and memorize the Sunnah as much as possible. When a person neglects these two basics, it is an indication that Allah (Exalted be He) did not will good for him. They are doomed since their heart is corrupt and deviating from the path to guidance. We ask Allah to protect and keep us away from whatever displeases Him!

Dear Muslims, it is incumbent upon us to learn our religion and know its rulings and to attend to, meditate, reflect on, recite, and apply the Qur’an. In addition, we should give great care to, memorize, apply and study the Sunnah along with asking about ambiguous matters. Muslims should ask those who have more knowledge to find out the correct answer.

Allah (Glorified be He) says: “So ask the people of the Scripture, if you do not know.” [Surah Al-Nahl, 16: 43]

Moreover, a Muslim can attend knowledge lessons and benefit from them and study with other knowledgeable Muslims to benefit from them and add to himself. In this way, a Muslim can attain comprehension of religion and avoid the characteristics of the negligent and heedless.

The Prophet (peace be upon him) said, “If Allah wills to do good to a person, He makes him comprehend the Din.” [1]

[1] Al-Bukhari, Sahih, Book on knowledge, no. 71; Muslim, Sahih, Book on rulership, no. 1037; Ibn Majah, Sunan, Introduction, no. 221; Ahmad ibn Hanbal, Musnad, vol. 4, p. 93; Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1667; and Al-Darimy, Sunan, Introduction, no. 226.’

Source :  http://www.alifta.net

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