The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Introduction to the book “Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups” – Shaikh Rabee

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AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutub wat-Tawaa’if
PRODUCED BY: Al-Ibaanah.com

Verily, all praise is for Allaah. We praise Him, we seek His assistance and we ask Him for His forgiveness. And we seek refuge in Him from the evils of our souls and from the evils of our actions. Whosoever Allaah guides, there is none that can lead him astray. And whosoever is lead astray, there is no guide for Him.

I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and His Messenger.

To proceed:

Indeed Allaah sent Muhammad with the Guidance and the Religion of Truth, in order that it can gain supremacy over all religions, even though the disbelievers may hate it.

And Allaah commanded His Messenger (sallAllaahu ‘alayhi wa sallam) to establish the call (da’wah) to Him with wisdom, fair admonition and arguing that is done in the best manner. Likewise He commanded him to openly declare the truth, as He says: “So proclaim openly that which you have been commanded, and turn away from the polytheists.” [Surah Al-Hijr: 94]

And He commanded him to wage Jihaad against the polytheists, disbelievers and hypocrites, by way of the Qur’aan, the sword and the spear, to the point that there would remain no more fitnah and the Religion would all be purely for Allaah alone. And so that the word of the disbelievers can become the lowest (in the land) and so that word of Allaah can be the highest.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) rose to fulfill this great obligation of professing the truth and performing Jihaad for the sake of Allaah – the way it should be performed – up until the day he died.

Then his (sallAllaahu ‘alayhi wa sallam) rightly-guided Khaleefahs continued upon his methodology after him – and so they waged Jihaad against those Muslims who apostated in the Arab peninsula (after the Prophet’s death). This was such that they brought this crucial movement of apostasy to an end. Then they carried the banner of Jihaad to all parts of the world and Allaah gave them victory over the strongest forces of kufr (disbelief) at that time – the Persians, the Romans and others. And so this brought to reality Allaah’s promise:

“Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy in the land as He granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me. And whoever disbelieves afterward, then those are the evildoers.” [Surah An-Noor: 55]

The Commander of the Believers, ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) – the ingenious one through whom Allaah gave glory to Islaam – served as a preventive barrier and a closed door in the face of fitan (trials), corruption and evil. So the heretics and fire-worshippers (Majoos) conspired against him and eventually carried out their plot by murdering him. So he went back to his Lord as a martyr, after having filled the earth with justice, Eemaan and light. But that firm and solid door (which he had established) fell apart after his death and so the various forms of fitnah entered and penetrated into the ranks of the Muslims during the time of the noble Khaleefah ‘Uthmaan Ibn ‘Affaan (radyAllaahu ‘anhu). And it grew worse and worse to the point that it led to the death of this Khaleefah. So he too, went back to his Lord as a martyr that was wronged.

As a result of these afflictions, there transpired that which occurred between the fourth righteous Khaleefah ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah Ibn Abee Sufyaan (radyAllaahu ‘anhumaa). However, they were both mujtahids in that matter – so the one who was correct earned two rewards, while the one who erred was given one.

Then there came to pass the fitnah of the people of innovation from the Khawaarij – those whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) described, concerning their excessiveness in worship, as: “They will shoot out from the Religion just as the arrow shoots out from the (hunted) prey.” And he (sallAllaahu ‘alayhi wa sallam) described them as: “The worst of mankind and creatures.”

And he (sallAllaahu ‘alayhi wa sallam) said: “They are the worst of those below the surface of the heaven” and “Kill them wherever you find them, for indeed, he who kills them will have a great reward with Allaah.” [Agreed Upon]

As well as that which holds the greatest warning to those who call towards being close and having sympathy for the innovators – in that they are worse, more vile and possess more dangerous plots and schemes (than the innovators do). That was why ‘Alee (radyAllaahu ‘anhu) killed these individuals as he was commanded to by the Messenger of Allaah.

Then there appeared the fitnah of the ideologies of the Raafidah and the Zanaadiqah. And ‘Alee (radyAllaahu ‘anhu) did not see anything more fitting to cure the hearts of the believers other than to burn them in fire. And he received aid from those noble Companions who took part in this campaign.

So this is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and his righteous Companions prescribed for us from firmness and determination when dealing with innovators and heretics.

Then as time passed on and the best of generations came to an end, the innovations grew worse, their domains widened and their sects became many. Thus it became a reality what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) informed us of and warned us about, when he said:

“You will follow the ways of those who came before you inch by inch and cubit by cubit, such that if they were to enter into the hole of a lizard, you would surely follow after them.” We said: “O Messenger of Allaah! Do you mean the Jews and the Christians?” He said: “Who else?” [1]

And when he said:
“The Jews divided into seventy-one sects and the Christians divided into seventy-two sects. And my ummah will divide into seventy-three sects. All of them will be in the Hellfire except one.” They said: “Which one is it, O Messenger of Allaah?” He said: “The one that adheres to that which I and my Companions are upon.”

And in another wording, he (sallAllaahu ‘alayhi wa sallam) said: “It is the Jamaa’ah.” [2]

The scholars of Islaam such as Ibn Al-Mubaarak, Yazeed Ibn Haaroon, Ibn Al-Madeenee, Ahmad Ibn Hanbal, Al-Bukhaaree, Al-Khateeb Al-Baghdaadee, Ibn Taimiyyah and Ibn Rajab have interpreted this saved and victorious sect as being Ahl-ul-Hadeeth and those who adhere to their methodology. Many of these interpretations of theirs occur when mentioning the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying: “There will not cease to be a group from my ummah triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until Allaah’s order (promise) comes to pass and they are upon that (condition).”

So this group did not cease to exist ever since the time when the calamities originated and the desires created divisions within the ummah, resulting in the number (seventy-three) mentioned above. This group did not cease to be upon Allaah’s command, calling others towards the truth and spreading the sciences brought down from the prophethood. Nor did they desist from safeguarding and protecting the Religion. Nor did they refrain from refuting the schemes of the conspirators, the false claims of the liars and the distortions of the ignorant. Neither the abuse and plotting of the schemers nor the evil planning of the conspirators was able to prevent them from doing that. And the difficulties that they experienced did not increase them, except in further confirming the truth and displaying strength in the face of falsehood. Such was the case during the times of Imaam Ahmad and ‘Abdul-Ghanee Al-Maqdisee and during the time of Ibn Taimiyyah.

Then Allaah paved the way for the da’wah of the Imaam, the reformer, Shaikh Muhammad Ibn ‘Abd-il-Wahhaab in the Arab peninsula – the site of revelation and the place of the Message. But this only came after the darkness of ignorance, misguidance and disorder had reigned over it for generations. So he raised the banner of Tawheed and held high the flags of Islaam. And due to his efforts and the efforts of his brothers from the people of Tawheed and the Sunnah, a state based upon Tawheed and the Sunnah was established. But the ongoing battles between them and the people of falsehood continued and progressed to a standstill, until the state of Tawheed and the Sunnah finally became settled and its foundations firmly rooted at the hands of the king ‘Abd-ul-‘Azeez and his Muslim brothers, who were sincere warriors and truthful scholars.

And thus the light of Tawheed and Eemaan spread throughout the world, removing the darknesses of Shirk and innovation from here and there. This came about by way of the distribution of the books of the Salaf As-Saalih (righteous predecessors), such as those on the subjects of Hadeeth, Tafseer and Tawheed, and especially those of Shaikh-ul-Islaam Ibn Taimiyyah and Ibn Al-Qayyim. It came about by way of the founding of schools of various grade levels, beginning with elementary schools and continuing onto universities and institutes of higher and specialized studies. This was in connection with the centers of da’wah that were spread out both inside (Saudi Arabia) and outside of it, in order to carry the message of Tawheed and the Sunnah. As well as all those other things which took sleep away from the opponents of Truth and Tawheed from amongst the secularists, Jews, Christians, communists and deviant innovators such as those who form into sects, parties and movements.

However, the most dangerous of these (above) categories and the ones who produced the worst consequences were the people of innovation – the spiteful ones that are filled with hatred. This is since by their plotting, scheming and their camouflaging of themselves behind the cover of the Sunnah, they were able to penetrate every barrier. Thus they managed to pour into every crack from these schools, universities and masaajid. And they were able to create a group that carried their ideologies, whether all of it or some of it, and whether intentionally or unintentionally.

So this group – which they had trained and prepared according to the way they saw fit – began to form movements calling the people towards these ideologies in the universities, schools and elsewhere. And they upheld it by becoming active in this place and in that place. And these were crucial and significant times in which the da’wah (call) to Allaah had a great need for enthusiastic and active individuals that would raise its flag with firmness and conviction, fighting the armies of falsehood, schemes and plots and thus turning them back upon their heels in disgrace

So then using the name of Salafiyyah and the names of justice and fairness, this group was able to present the innovators – those who waged war against the people of Sunnah and Tawheed in their own land – as ones who were oppressed. And they corrupted the minds and the beliefs of many of the youth, distorting the image of the Salafi Manhaj and its adherents in the eyes of the youth. Then the figureheads within this group began calling towards a “new methodology” with regard to criticizing methodologies, ideologies, books and individuals – and they claimed that this was the methodology that was just and fair. So many of he youth and those who wrote in their favor began to think that such was the correct way. Rather, they even claimed that it was the methodology of Ahl-us-Sunnah wal-Jamaa’ah! And this spread and circulated in the writings of some of those who ascribed themselves to the Salaf. And it had an effect on many of the youth, such that they accepted it and clung onto it, thinking that it was the truth and that it was just. And then unfortunately, that began to become deeply rooted in their hearts and they did not realize that this was a way of thinking that was foreign to Islaam and Muslims. This view crept into them from their enemies in the same manner that other (deviant) ideologies had crept into Islaamic societies.

The effects of this methodology became clearly apparent in the conversations, debates, writings and attitudes of many of the youths and teachers. So this methodology began to take firm root in the people’s hearts. And from its evil consequences was that it weakened the principle of Al-Walaa wal-Baraa (loyalty and disassociation) to Allaah and for the sake of Allaah, and to the methodology of Allaah and those who adhere to it – those whom it is obligatory to love and to be loyal to for the sake of Allaah. Instead there became manifest the loyalty, love and esteem for the callers, books, ideologies and methodologies that were all far from the Salafi Manhaj, and for their people and not its people. Rather, that became the main avenue used in fighting against the Salafi Manhaj. And they changed it with strong determination so that it (the manhaj) would be replaced from its original form, halting its progression in its tracks after its departure had already taken place.

This (new) methodology had a great influence upon writers who we once thought were from the best of the Salafis and from the virtuous characters, personages and figures. We ask Allaah to grant them the ability to tread the way and methodology of their righteous predecessors in regards to calling to the clear methodology of the Salaf, the dedicated education of the youth that are upon it and implanting love for it and its followers whether they are dead or alive, and to follow their example and strengthen themselves by affiliating themselves to them.

Furthermore, this methodology, of which it is claimed that it is balanced and fair, has had a great influence upon the youth whom we used to and still have not stopped having hope in, that they will take a hold of the Salafi Manhaj with resoluteness and carry its banner with firmness, calling to it with vigor and sacrificing for its sake every expensive and cheap thing from wealth, status, activities and actions that they have. But unfortunately the state of current affairs is not this way.

That is why the hearts indeed tremble with fear for them, that these methodologies should mix in with them and they adopt them, and that their (evil) banners mix with theirs and they adopt them. And there is nothing after the truth except falsehood. So they will display to them that everyone is upon truth or that they are all brothers coming from one origin. And it is possible that they will take some of these (ideas) as a substitute for the true Salafi Manhaj and that they will prefer that banner over its banner, since it is very glamorous, loud and radiant. And this is even if this (methodology) is empty and void of any principles of Islaam and blind in the subject of clinging onto the Qur’aan and the Sunnah.

This methodology we have been indicating has many other signs, which I do not see fit to mention here.

I hope that Allaah grants me success in presenting the (true) Islaamic Salafi Manhaj with regard to criticizing individuals, groups, books and calls, based upon the texts of the Qur’aan and the Sunnah, and the texts indicating the position the Muslim scholars took and the behavior they implemented in the books of Al-Jarh wat-Ta’deel and in the books of Sunnah and Islamic beliefs.

I undertook this project motivated by my love for this believing youth, whom I consider – by Allaah – to be the greatest of treasures in this life. And we would ransom our souls and livelihoods for them. And we strictly watch over their proper procession upon the ways and paths of this life. So if their souls, minds and hearts yearn for the home of their first love,[3] then that is from what Allaah loves and is pleased with.

“Place your heart wherever you wish from your desires
For the true love is only for the first loved one
How many homes on the earth is the young man’s heart attached to
Yet his longing will always be for his first (original) home.”

But if some of them refuse, insisting to be upon indecisiveness, confusion, inconsistencies and shakiness, then know that the hearts are between the two fingers of the Most Merciful – He changes it however He wills.

And to Allaah belongs the Command of what came before and what will come after.

Footnotes:

[1] Saheeh Al-Bukhaaree: Book of ‘Itisaam (no. 7320); Saheeh Muslim: Book of Knowledge (no. 2669)

[2] Reported by Ahmad, Abu Dawood, Ad-Daarimee, At-Tabaraanee and others, and it is authentic.

[3] I mean by this the Methodology of the Salaf with regard to Tawheed and holding onto the Qur’aan and Sunnah.

Published: June 11, 2004 | Modified: June 11, 2004

Guidelines with regard to Criticizing Individuals and Groups – Shaykh Rabee bin Haadee

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AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: His book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd ar-Rijaal wal Kutub wat-Tawaa’if” (pg. 33-43 of 3rd Edition)
PRODUCED BY: Al-Ibaanah.com

These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.

· Those whom we are obligated to honor

First: The Messengers and Prophets, may Allaah’s peace and blessings be upon all of them

Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.

Second: The Companions, may Allaah be pleased with them

There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.

Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.

Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: “Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it.” [1]

Ahl-us-Sunnah wal-Jamaa’ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.

Third: Those who followed them in goodness

This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah’s promise comes about.

They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: “There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes.”

They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.

Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.

And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]

· Those whom it is permissible to criticize, disparage and warn the people against their harm:

First: The People of Innovation

It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji’ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah’s Attributes. [4]

So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!

Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa’ah!

Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable

It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.

1. So if the scholars of the science of al-Jarh wat-Ta’deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: “His hadeeth are to be rejected”, “He has baseless (weak) hadeeth” or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person’s good qualities, not to mention doing research on all of his good qualities and then mentioning them!

2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:

The First Type: To list the mention of that narrator’s criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta’deel).

All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.

As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.

There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).

Ibn ‘Abbaas (radyAllaahu ‘anhu) said: “There was once a time in which when a man would say: ‘Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said…’ our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew.” [5]

And Ibn Sireen said: “The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: ‘Name your men to us.’ So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted.” [6]

The words of Ibn ‘Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi’een) after them.

Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.

Imaam Abu Ishaaq Ibraaheem Ibn Ya’qoob Al-Jawzjaanee (rahimahullaah) said: “Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that.” [7]

· Third: Those whom it is permissible to backbite:

An-Nawawee (rahimahullaah) said: “Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:

First: Oppression

Second: Seeking help for changing an evil and returning a sinner to what is correct.

Third: When seeking a legal ruling

Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity’s sake…”

This is up to the point where he said:
“One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…” [8]

His complete words will be mentioned later in its due place.

I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: “Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).’ So he (Ahmad) said: ‘If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?’

And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:

Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa’eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa’ad – I think – and Al-Awzaa’ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”

And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur’aan and the Sunnah and who performed worship contrary to that of the Qur’aan and the Sunnah.

Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes ‘Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs ‘Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”

Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah’s way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.

And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.

For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]

And he has lengthier words on this subject, which will be mentioned later.

So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.

So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!

And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!

Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.

Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:

Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta’deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (ofMuwaazanah) as a condition at all.

Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them “Al-Kabeer” and “As-Sagheer“.

And An-Nasaa’ee wrote a book about the weak and rejected narrators called ad-Du’afaa wal-Matrookeen.

Al-‘Aqeelee wrote a book on weak narrators, which is known as ad-Du’afaa.

Ibn ‘Adiyy authored a book, al-Kaamil, about those who were criticized.

Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.

Ad-Daaraqutnee and Ibn Ma’een have numerous books in which they answer questions concerning weak narrators and rejected reporters.

Al-Haakim wrote a book called ad-Du’afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.

Abu Nu’aim and Ibn Al-Jawzee wrote on this subject also.

Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du’afaa.

Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.

And likewise, the books on al-Jarh wat-Ta’deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma’een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.

Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah’s refuge from a methodology that produces such kinds of consequences.

Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.

Imaam Ahmad, may Allaah have mercy on him:

1. Al-Marwadhee (rahimahullaah) said: “Abu ‘Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: ‘Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'” [10]

2. Habeeb Ibn Abee Hilaal: Ahmad said of him: “He is rejected.” [11]

3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]

4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: “His ahaadeeth are forged” and in one report, he said: “He is of no significance.”

5. Khaalid Ibn Yazeed Ibn ‘Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: “He is nothing.” [13]

Imaam Al-Bukhaaree, may Allaah have mercy on him:

1. He said: “Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: ‘He is of no significance.'” [14]

2. Khaalid bin Iyaas al-Qurshee al-‘Adawee al-Madanee: “He is nothing.” [15]

3. Dawood Ibn al-Muhbir: “His hadeeth are rejected.” [16]

4. Dawood Ibn ‘Ataa Abu Sulaimaan al-Madanee: “His hadeeth are rejected. Ahmad said: ‘I saw him and he was nothing.'” [17]

Imaam An-Nasaa’ee, may Allaah have mercy on him:

1. Ibraaheem Ibn ‘Uthmaan Abu Shyibah: “His hadeeth are rejected and he was from Koofah.” [18]

2. Ibraaheem Ibn Al-Hakam Ibn Abaan: “His hadeeth are rejected. He was from ‘Adan.” [19]

3. Ibraaheem Ibn Khatheem: “His hadeeth are rejected. He was from Baghdaad.” [20]

4. Ibraaheem Ibn Yazeed Al-Khoozee: “His hadeeth are rejected. He was from ‘Adan.” [21]

5. Asha’ath Ibn Sa’eed as-Samaan: “He is nothing.” [22]

Footnotes:

[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed

[2] Majmoo’ al-Fataawaa (28/234)

[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.

[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.

[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[7] Ahwaal ar-Rijaal (pg. 538)

[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee

[9] Majmoo’ ar-Rasaa’il (5/110)

[10] Bahr-ud-Dam (pg. 99)

[11] Bahr-ud-Dam(pg. 105)

[12] Bahr-ud-Dam (pg. 109)

[13] Bahr-ud-Dam (pg. 114)

[14] Bahr-ud-Dam (pg. 114)

[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee

[16] Ad-Du’afaa as-Sagheer (pg. 18)

[17] Ad-Du’afaa as-Sagheer (pg. 87)

[18] Ad-Du’afaa wal-Matrookeen (pg. 42)

[19] ibid

[20] ibid

[21] ibid

[22] Ad-Du’afaa wal-Matrookeen (pg. 56)

Blind Following and its Dangers – Shaikh Saalih Al-Fawzaan

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The Fourth Aspect: Blind Following and its Dangers

Imaam Muhammad bin ‘Abdil-Wahhaab said:

[4] Their religion was built upon certain principles, the greatest of which was taqleed (blind following). So this was the biggest principle for all of the disbelievers – the first and last of them – as Allaah says:

“And similarly, We sent not a warner before you (Muhammad) to any town (people), except that the luxurious ones among them said: ‘Verily, we found our forefathers following a certain way and religion, and we will indeed follow in their footsteps.'” [Surah Az-Zukhruf: 23]

And He says: “And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?” [Surah Luqmaan: 21]

So He revealed to them His saying: “Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (Muhammad).'” [Surah As-Saba`: 46]

And His saying: “(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!” [Surah Al-A`raaf: 3]

– the explanation –

From the characteristics of people of the Days of Ignorance is that they would not base their religion on what the Messengers came with. Rather, they would only base their religion on principles that they innovated from their own selves. And they would not accept any change or abandonment of these principles, of which one was: Taqleed (Blind Following). Taqleed means to imitate another person to the point that one resembles him, even though the one being imitated is not fit to be followed. Allaah says:

“And likewise, We did not send before you a warner to any town except that the extravagant ones amongst them said: ‘Verily, we found our forefathers upon a certain way and we will follow in their footsteps.'” [Surah Az-Zukhruf: 23]

What is meant by the “extravagant” are those who live in luxury and possess lots of wealth, since for the most part they are evil people who do not accept the truth. This is contrary to the weak and the poor, for indeed, for the most part, they are humble and more likely to accept the truth. So the people of extravagance are those who possess status and wealth. “Except that the extravagant ones amongst them said” – i.e. those amongst them who had affluence and position in the society –“Verily, we found our forefathers upon a certain way” – meaning: upon a religion and practice.“And we will follow in their footsteps” means: “We have no need for you Messengers.” They thought that this sufficed them over having to follow the Messengers. This is an example of Blind-Following, and it is from the characteristics of the Days of Ignorance.

As for performing taqleed in matters of good, this is called Ittibaa¡¦ (Following) and Iqtidaa (Taking example). Allaah said on behalf of Prophet Yoosuf:

“And I follow the Religion of my forefathers – Ibraaheem, Ishaaq and Ya’qoob. It is not befitting for us to ascribe anything in worship with Allaah.” [Surah Yoosuf: 38]

And Allaah says:

“And the first and the foremost from among the Muhaajireen and the Ansaar and those who followed them in goodness, Allaah is pleased with them and they with Him. And He ha sprepared for themgardens under which rivers flow to dwell therein forever. That is the supreme success.” [Surah At-Tawbah: 100]

This is why Allaah said about the people of the Days of Ignorance:

“And when it is said to them: ‘Follow what Allaah has revealed’, they respond: ¡¥Rather, we will follow what we found our forefathers upon!’ Would they do that even though their forefathers did not understand anything and were not guided?” [Surah Al-Baqarah: 170]

So one who doesn’t understand and is not guided cannot be taken as a role-model. Rather, the true role-model is only he who comprehends and is guided. Therefore, blind-following is from the characteristics of the people of the Days of Ignorance, and it is also known as fanatical attachment, since the only true role-model is the Messenger of Allaah and those who follow him.

Then the author, may Allaah have mercy on him, said: “And He says:

‘And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?’ [Surah Luqmaan: 21]”

When it is said to the polytheists and the disbelievers: ‘Follow that which Allaah has sent down’ – i.e. the Qur’aan, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ “Would they do so even if the Devil invites them” – i.e. calls these forefathers “to the torment of the Fire?” Would you follow them into the torment of the Fire? This means: Would you follow your forefathers even if they were followers of the Devil and he led them to the Hellfire? Everyone with common sense and intellect must investigate into his affair and look to whom he is following. The author, may Allaah have mercy on him, continued: “So He revealed to them His saying:

‘Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (i.e. Muhammad).’ [Surah As-Saba`: 46] And His saying:

‘(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!’ [Surah Al-A`raaf: 3]”

Meaning: When the Messenger of Allaah countered them with this ayah, they said: We will stick to what our forefathers practiced, and we will not obey this man, referring to Muhammad. But Allaah is telling them: “Look and reflect on what this man is saying to you. Think about it and do not let fanaticism overtake you.” “That you stand up for Allaah’s sake in pairs and singly.” – meaning: in groups and individually. You must look at what Muhammad is calling you to. If it is the truth, you are then obligated to follow it and it is not permissible for you to remain upon what your fathers and grandfathers were upon.

“That you stand up for Allaah’s sake” and not for the sake of desires or fanaticism. Rather, your standing up should be for the sake of Allaah, desiring the truth. “In pairs and singly” meaning two by two. Reflect, come together and set up a gathering. This is since when there is cooperation between two people that sit together or a group of people, it is more likely that the truth will be achieved. Or this can be done individually, such as when someone isolates himself to reflect and contemplate on what the Messenger of Allaah came with. And he will find it to be the truth and thus it will be incumbent for him to follow it.

“Then reflect. There is no madness in your companion.” This refers to Muhammad of whom they claimed was mad (i.e. insane). But he had no madness in him. Rather, he was the most intellectual of mankind and the most understanding amongst creation. And he was the most sincere and knowledgeable amongst creation. So how can you say that he was mad? Think about it. Look at his intellect. Look at his actions. Is it the actions of someone who is crazy?

“There is no madness in your companion. He is only a warner to you in the face of a severe torment.” [Surah Saba: 46]

If you don’t believe in him and follow him, a severe torment will befall you. So he came to you in order to sincerely advise you. He wants good for you and he wants salvation for you. He desires rectification and success for you in this worldly life and the Hereafter. So how can you describe him with this characteristic, saying that he is mad without looking at, reflecting on and contemplating on what he came with? Likewise, it is obligatory upon everyone with intellect to investigate the statements of people, discerning and scrutinizing them, and distinguishing between the erroneous and the correct. So he should then accept the truth and reject the error. And blind-following should not cause him to remain upon falsehood.

Al-Ibaanah.com – Published: August 30, 2005 | Modified: August 30, 2005

Concerning the Dancing of Women – Shaykh Al-Albaanee

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Question: We know that a woman’s dancing in front of her husband, and likewise her dancing with women, which is swaying, and the dabkah [1] of men are forbidden, but what is the proof for that? Please provide us with some insight on this, may Allaah reward you.

Answer: This question consists of three parts:

First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men

As for the first part, which is a woman’s dancing in front of her husband. If her dancing is natural and not professional – meaning that she learned how to dance, as is the fashion of this time – even if she stirs the desires of the man, then there is no text that can be found that forbids this. But this is on the condition that it occurs between her and her husband only. As for the case where she has learned to dance and she applies the principles of modern-day dancing, then this is not permissible. This is because I believe that if she will do that in front of her husband, then she will surely also do it in front of other men besides her husband.

As for her dancing in front of other women, then I also say that if her objective in dancing is to dance this modern style of dancing, then it is clear that it is not permissible. And if it is said: “What is the proof for what you have stated?” I say:

Moderation in matters is very rare; there is either excessiveness or there is negligence. This is especially the case with people who have lived a long period of time in deviation of a specific nature. Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it, they turn away from it and introduce in place of that, a severe reaction.

This is what has befallen us in this present time with regard to the issue of demanding the proof in place of the liberation from blind following. The Muslims, both special and common people, have lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so and so – four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa’ah. And this is not to mention the other madh-habs, those that have deviated from the Sunnah and the Jamaa’ah. As for relying on what Allaah and his Messenger, sallAllaahu ‘alayhi wa sallam, said for support, then this was only found in the generations that have received testimony of their excellence. Then that affair came to an end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were devoted to him. So they informed the Muslims of the obligation of returning back to what the first Salaf (predecessors) were upon, such as relying on the Qur’aan and the Sunnah for support.

There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took over and became dominant amongst the special classes of people, not to mention the common ones.

Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and understanding (i.e. the evidences), until this present time and a brief period before it, for many scholars rose to take charge of the Da’wah’s revival, due to the need of returning to the Qur’aan and the Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn ‘Abd-il-Wahhaab, for in reality, he called to the following of the Qur’aan and the Sunnah. But looking at the areas in which the Arabs of Najd during Shaikh Muhammad’s land used to live in, and considering the paganism that took place in their lands, his greatest effort was in showing strong concern for Tawheed.

And as is very natural, in my opinion, such that mankind’s ability is limited, he was not able to wage his war on every front, as they say. So because of this, all of his efforts were geared towards spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was even though, unfortunately, there occurred fighting between him and his opponents. But this is the Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah (Way) of Allaah.

However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus many of the common and special people in the Arab lands have re-awakened. As for the non-Arab lands, then unfortunately they are still in a state of sleep.

These Arab lands have been tested by a reversal, which is what I have indicated previously, such that some of them do not stop at the middle point of moderation. Instead they know of one thing and are ignorant of another thing. So you will see the common man who doesn’t understand anything, when he asks the scholar on any subject “What is its ruling?”, regardless of whether the answer is a denial and a negation, he begins with his demand: “What is the proof?”

And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and adopted through thorough research, and it is not stated in a specific text in the Qur’aan and the Sunnah. So in issues of this nature, it is not proper for the questioner to go deep and say: “What is the proof?” And it is required that the questioner know himself. Is he from the people that understand evidences or not? Does he have any share in knowledge of the general (‘aam) and the specific (khaas), the unrestricted (mutlaq) and the restricted (muqayyad), the abrogating (naasikh) and the abrogated (mansookh). So if the person does not understand any of these things, then does he get any benefit from saying: “What is the proof”?! For what?! – For the ruling on a woman dancing in front of her husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden! And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the Messenger, sallAllaahu ‘alayhi wa sallam, on that matter that exists for us. There is only investigation, deduction and the acquisition of understanding for it.

Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in detail, which every Muslim can understand, whether he is a common unlettered person or a student of knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: “Ask the people of knowledge if you don’t know.”

From the extremism that we indicated previously – and due to it, the most ignorant of people has begun to decline the proof – is that many of those who attribute themselves to the Book and the Sunnah. They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link “Allaah said and His Messenger sallAllaahu ‘alayhi wa sallam said” with his answer.

I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa (religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof is obligatory when the situation necessitates it, however it is not an obligation on him every time he is asked a question to say: “Allaah says such and such” or “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said such and such.” And this is especially if the issues are from the detailed and intricate issues of Fiqh in which there are differences of opinion.

Furthermore, the saying of Allaah:

“Ask the people of knowledge if you don’t know” is first of all in the unrestricted sense, so all you have to do is ask someone whom you feel is from the people of knowledge. And when you hear the answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you heard from another scholar. There is no harm in you mentioning that to him. So at that point, the scholar must make an effort, with the knowledge he has, to remove this doubt presented by the questioner.

In summary: A woman dancing in front of her husband, along with the condition mentioned previously, is permissible. As for her dancing in front of other women, then it has two forms also, as we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is not joined with professionalism, but rather it is just a moving and waving of hands. And there is no shaking of ones hips or those sorts of things that stir the desires, then there is also no problem with this dancing. If it is correct to call it dancing!

But if any of those (evil) things mentioned above are found in it, then refraining from it is the original principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally joined with singing, not to mention that there are words mentioned in it that are not from the Religion, then this is lahw (vain pastime) and it is not encouraged. Rather, it is encouraged to stay away from it, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every lahw (vain pastime) the Son of Adam engages in is falsehood, except his playing with his wife, his playing with his horse, archery and learning to swim.” So due to this hadeeth, we hold the opinion that it is falsehood.

So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that is not from the truthful matters, then we say that it allowable, so long as is not accompanied with something that opposes the Religion. However, it is an allowance that must be weighed by the hadeeth that I have mentioned previously.

But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs, it is not possible for it to be free from any opposition to the Religion. And this is because, for example, we have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the mu’adhdhin calling the Adhaan and the Imaam reciting the Qur’aan out loud. And they do not care about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from the vain pastimes that must be weighed and determined. And we do not say that it is Haraam (forbidden) unless it is combined with something that goes against the Religion from one of the aspects, for then it would turn without a doubt into something Haraam (forbidden).

Footnotes:

[1] Translator’s note: A dabkah in Arabic is a dance in which people form a line by holding each other’s arms. The question is with regard to this dance being performed by a group of men.

Published: January 17, 2005 | Modified: January 17, 2005

The Conditions for the Proper Hijaab – Shaykh Zayd Al-Madkhalee

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AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”
PRODUCED BY: Al-Ibaanah.com

Second: An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:

1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.

2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.

3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: “And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.

4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]

5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”

These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next.

Rulings derived from the Evidences on Hijaab – Shaikh Zayd Al-Madkhalee

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AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”
PRODUCED BY: Al-Ibaanah.com

First: A clarification of the rulings that can be derived from the evidences on Hijaab, and they are as follows:

1. The obligation of the legislated Hijaab is definite and binding on all of the believing women, there being no room for lenience or negotiation with regard to abolishing it or belittling its status and its significance.

2. A clarification that the Prophet’s chaste wives and noble daughters serve as the best examples and most outstanding role models for all Muslim women when it comes to implementing the issue of Hijaab.

3. The prescribed Hijaab is that which covers a woman’s adornment, garments and all of her body, which includes the face and the hands.

4. The obligation of wearing the Hijaab on the Muslim woman consists of honoring her status, raising her rank, and protecting her dignity and personality. In fact it protects the whole society from the avenues of mischief and corruption appearing in it and the spreading of vile acts amongst its people and inhabitants.

5. A severe warning to the Muslim woman against her wearing that which will make the eyes of men look towards her or which will make their hearts incline to her or which will incite the causes of mischief. Such enticements include wearing perfumes and cosmetics. However she is permitted to wear these when she is in the presence of her husband or her male guardians according to the limits of the noble Religion.

6. There is nothing wrong with children, young boys and whoever else falls under their ruling, to enter into a woman’s presence due to the lack of there occurring any fitnah or danger from them, as is apparent from the Qur’aan.

7. The obligation of repenting to Allaah in general and to seek forgiveness for falling short of abiding by the Hijaab in particular, hoping for Allaah’s Contentment and Mercy, and desiring to attain success in both this world and the next life, acting on Allaah’s statement:

“And turn in repentance to Allaah, all of you, O believers, in order that you may be successful.” [Surah An-Noor: 31]

How do we Fulfill the Rights of our own Flesh and Blood? – Shaykh Muhammad Baazmool

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AUTHOR: Shaikh Muhammad ‘Umar Baazmool
SOURCE: Fildhaat-ul-Akbaad (pg. 18-25)
PRODUCED BY: Al-Ibaanah.com

This is an excerpt from an upcoming e-book entitled “Your Flesh and Blood – The Rights of Children” by Shaikh Muhammad ‘Umar Baazmool, may Allaah facilitate it.

Chapter Five:
How do we Fulfill the Rights of our Flesh and Blood?

I will mention here some examples of this:

1. Choosing a good name for him:

The proof for this is the fact that it is authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) that he would change vile names and that he would encourage (his followers) to choose good names (for themselves and their children).

Ibn ‘Umar (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Indeed the most beloved of your names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan.” [1]

‘Aqeel bin Shabeeb reported from Abu Wahab Al-Jushamee – one of the Companions – that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Name yourselves with the names of the prophets. And the most beloved of names to Allaah are: ‘Abdullaah and ‘Abdur-Rahmaan while the most truthful of them are: Al-Haarith and Hammaam. And the vilest of them are Harb and Murrah.” [2]

2. Holding an ‘Aqeeqah for him:

On the authority of Muhammad bin Sireen: Salmaan bin ‘Aamir Ad-Dabbee narrated to us, saying: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: “The ‘Aqeeqah is to be offered for the (newborn) boy. So spill blood on his behalf (i.e. offer a sacrifice) and remove the harm from him.” [3]

3. Breastfeeding him:

This is one of the initial rights that a child gets after birth. The noble Qur’aan has affirmed it and defined the maximum time-frame for it, saying: “The mothers shall give suck to their children for two whole years (that is) for those (parents) who desire to complete the term of suckling.”[Surah Al-Baqarah: 233]

4. Paying his expenses:

Allaah says: “But the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear.” [Surah Al-Baqarah: 233]

And He says: “And kill not your children because of poverty. We provide sustenance for you and for them.” [Surah Al-An’aam: 151]

And He says: “And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin.” [Surah Al-Israa: 31]

So if it were not for the fact that spending on them was an obligation, they would not have any fear of poverty. However, Allaah affirmed that and shows them that He is the One who provides for them and their offspring.

Az-Zuhree said: Abu Idrees ‘Aa’idhullaah bin ‘Abdillaah informed me that ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) – who was present at the Battle of Badr and who was one of the chiefs on the night of ‘Aqabah – reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said while a group of his Companions were around him: “Give me the pledge that you will not worship anything along with Allaah, that you will not steal, that you will not commit illegal intercourse, that you will not kill your children, that you will not bring forth a slander which you fabricate between your hands and legs (i.e. by making illegal children belong to their husbands), and that you are not disobedient with respect to (implanting) good. Whoever amongst you fulfills his pledge will be rewarded by Allaah. And whoever indulges in any of these sins and is then punished for it in this worldly life, the punishment will serve as expiation for him. And whoever indulges in any of these sins and then Allaah conceals it for him, the matter is with Allaah – if He wishes, He will pardon him and if He wishes, He will punish him.” ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) said: “So we gave him the pledge of allegiance upon these conditions.” [4]

We also mentioned previously the report in which the Prophet (sallAllaahu ‘alayhi wa sallam) said:“It is sufficient sin for a man that he neglects those whom he supports.” [5]

Hishaam narrated: My father reported to me from ‘Aa’ishah that Hind bint ‘Utbah said: “O Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), Abu Sufyaan is a very miserly man and he doesn’t give me what suffices myself and my child, except for what I take from him without him knowing!” He (sallAllaahu ‘alayhi wa sallam) said: “Take what suffices you and your child in goodness.” [6]

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever supports two girls until they reach the age of puberty will come on the Day of Judgement – him and I.” And he (sallAllaahu ‘alayhi wa sallam) interlaced his fingers. [7]

5. Being fair when giving out gifts:

‘Aamir narrated: I heard An-Nu’maan bin Basheer say while he was on the mimbar: “My father once gave me a gift but ‘Amra bint Rawaahah (i.e. my mother) said she would not agree to it unless he made Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) a witness to it. So my father went to Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and said: ‘I have given a gift to my son from ‘Amra bint Rawaahah, but she ordered me to make you witness it O Messenger of Allaah.’ He (sallAllaahu ‘alayhi wa sallam) asked him: ‘Did you give the rest of your children a similar gift?’He said: ‘No.’ So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Then fear Allaah and be fair towards all of your children.’ So my father went back and took back his gift.” [8]

6. Commanding them to pray and being patient with them upon that:

This is based on Allaah’s statement: “And enjoin prayer on your family and be patient in offering it. We do not ask you for any provision, (rather) We provide for you, and the good end is for those with Taqwaa.” [Surah TaHa: 132]

‘Amr bin Shu’aib reported from his father who reported from his grandfather that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Order your children to pray when they are seven years old and beat them to it (if they refuse) when they are ten. And separate them in their beds.” [9]

7. Beware of supplicating against them:

‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) reported from Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Do not supplicate against your own selves. Do not supplicate against your children. And do not supplicate against your wealth. Do not correspond with Allaah on an hour in which He is asked something and thus grants it.” [10]

8. The Order to Restrain Children during the Hours in which the Jinn spread out:

Jaabir (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “When night falls, restrain your children, for indeed the devils spread out at that time. So when an hour has passed from the evening, you may then release them. And close your door and mention Allaah’s Name. Turn off your light and mention Allaah’s Name. Cover your containers and mention Allaah’s Name – even if you put something across it.” [11]

9. Inciting them to keep good company and warning them about bad companions:

Abu Moosaa (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The example of a righteous companion and an evil companion is like that of a seller of musk and a blacksmith. From the first, you would either buy musk or enjoy its good smell while a blacksmith would either burn your home or your clothes or you would experience a foul smell from him.” [12]

10. Being merciful and compassionate towards them:

‘Urwah bin Az-Zubair reported from ‘Aa’ishah (radyAllaahu ‘anhaa), the wife of the Prophet (sallAllaahu ‘alayhi wa sallam), who narrated to him, saying: “A woman with two children came to me to beg but nothing could be found in my possession except one date, so I gave it to her. The woman took it and divided it between her two daughters. She then got up and left. When the Prophet (sallAllaahu ‘alayhi wa sallam) came in, I told him what had happened. So he said: ‘Whoever is put in charge of some affair of these daughters and is good to them, they will act as a shield for him from the Fire.’” [13]

Az-Zuhree reported: Abu Salamah bin ‘Abdir-Rahmaan narrated to us that Abu Hurairah (radyAllaahu ‘anhu) said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) once kissed Al-Hasan bin ‘Alee while Al-Aqra’ bin Haabis At-Tameemee was sitting next to him, so Al-Aqra’ said: ‘I have ten children and I have not kissed any of them.’ The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) cast a look on him and said: ‘Whoever is not merciful (to others) will not be treated mercifully.’” [14]

‘Aa’ishah, may Allaah be pleased with her, reported that once a Bedouin man came to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “You people kiss children but we don’t kiss them.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I cannot put mercy in your heart after Allaah has taken it away from it.” [15]

Abu Sulaymaan Maalik bin Al-Huwairith reported: “We came to the Prophet (sallAllaahu ‘alayhi wa sallam) when we were young men around the same age and stayed with him for twenty nights. He (sallAllaahu ‘alayhi wa sallam) then thought that we missed our families so he asked us whom we left behind to look after them, and we told him. He was compassionate and merciful and said to us: ‘Go back to your families and teach them and command them (with good). And pray as you have seen me praying. And when the time for prayer comes in, one of you should make the Adhaan for all of you, and the eldest amongst you should lead the prayer.’” [16]

11. Serving as good role-models for them:

A child’s guardians should behave in accordance with their responsibility due to the generality of the afore-mentioned hadeeth: ‘All of you are shepherds and each one of you is responsible over his flock.’”

12. Teaching them the aspects of the Religion that they are required to learn:

Anas bin Maalik (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Seeking knowledge is obligatory upon every Muslim.” [17]

This goes along with a warning against children traveling abroad even for educational purposes until they first fortify themselves with religious knowledge and a righteous wife.

Footnotes:

[1] Reported by Muslim in his Saheeh: Book of Manners (no. 2132)
[2] Reported by Ahmad in al-Musnad (31/377, no. 19032), Abu Dawood in his Sunan: Book of Manners (no. 4950) and An-Nasaa’ee in his Sunan: Book of Horses (no. 3565); The chain of this narration revolves around ‘Aqeel bin Shabeeb who is unknown. No one reported on his authority except for one narrator. Ibn Hibbaan mentioned him amongst the reliable narrators. Those who have checked the Musnad have declared its chain of narration weak because of this.
[3] Reported by Al-Bukhaaree in his Saheeh: Book of ‘Aqeeqah (no. 5471)
[4] Reported by Al-Bukhaaree in his Saheeh: Book of Faith (no. 18) and Muslim in his Saheeh: Book of Punishments (no. 1709)
[5] Its references were mentioned previously. Its source is found in Saheeh Muslim but the wording here is from Abu Dawood who reported it with a good chain.
[6] Reported by Al-Bukhaaree in his Saheeh: Book of Provision (no. 5364) and Muslim in his Saheeh: Book of Judgements (no. 1714)
[7] Reported by Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2631)
[8] Reported by Al-Bukhaaree in his Saheeh: Book of Gifts, their Virtue and the Encouragement to Give them (no. 2587) and Muslim in his Saheeh: Book of Gifts (no. 1623)
[9] Reported by Ahmad in al-Musnad (2/180) and Abu Dawood in his Sunan: Book of Prayer (no. 495)
[10] Reported by Muslim in his Saheeh: Book of Abstinence and Heart-Softening Narrations (no. 3014)
[11] Reported by Al-Bukhaaree in his Saheeh: Book of the Beginning of Creation (no. 3280) and Muslim in his Saheeh: Book of Drinks (no. 2012)
[12] Reported by Al-Bukhaaree in his Saheeh: Book of Business Transactions (no. 2101) and Muslim in his Saheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2628)
[13] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5994) and Muslim in hisSaheeh: Book of Virtues, Maintaining Family Ties and Good Manners (no. 2639)
[14] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5997) and Muslim in hisSaheeh: Book of Virtues (no. 2318)
[15] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 5998) and Muslim in hisSaheeh: Book of Virtues (no. 2317)
[16] Reported by Al-Bukhaaree in his Saheeh: Book of Manners (no. 6008)
[17] Reported by Ibn Maajah in the introduction to his Sunan: Book of the Virtue of the Scholars (no. 224)

Published on: May 31, 2007

[The above article has been extracted from Al-Ibaanah e-Book :
Your Flesh and Blood : The Rights of Children – Shaikh Muhammad Baazmool ]

Children Praying in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee
SOURCE: Sharh Shuroot as-Salaat (pg. 7)
PRODUCED BY: Al-Ibaanah.com

A child that is below the age of seven does not yet comprehend. This is why we were commanded to order our children to pray when they turn seven since before this age they do not possess the adequate level of comprehension. So the point at which he begins to comprehend things is the age of seven. After reaching this age, a child must be ordered to pray. This is based on the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “Order your children to pray at seven (years of age), and beat them to it (if they fail to comply) at ten. And separate them in their beds.”These are Islamic etiquettes that we are required to follow, and included amongst them is: Commanding the children to pray at the age of seven.

Ordering them to pray doesn’t mean that you just tell your child “Pray” and that’s it. The understanding that we derive from this command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) of ordering our children to pray is that we should teach them how to pray. And if this is not so, then the act of you telling your child who is playing by the door: “Go to the masjid and pray” when you have not taught him how to purify himself or how to perform the prayer, does not remove the responsibility from your shoulders.

You have only fulfilled your responsibility when you have taught him how to purify himself and then you tell him “Go pray.” In this circumstance, you have complied.

Many people are inconsiderate when they bring to the masjid their children – aged seven or less – who are not in a state of purity and have no understanding of how to pray, and then place them in a row of prayer. This row is considered disconnected due to this child standing in it since he is not praying.

The following statement of the Prophet (sallAllaahu ‘alayhi wa sallam) applies to people who this:“Whoever connects the row, then Allaah will connect him, and whoever cuts off the row, then Allaah cut him off.”

You bring a child who does not comprehend the prayer to the masjid and put him to stand in the first row next to you behind the Imaam while the people remain silent out of courtesy. This child is not in prayer. Perhaps he may not even be in a state of purity, i.e. he may have impurities in his body! This is since you took him from the front of the house before teaching him how to purify himself and how to pray. This is incorrect.

So it is mandatory that you teach him at home how to purify himself and how to pray. Then you should teach him where to stand in the masjid. He should not stand in the front row. Rather, he should stand in the row where all the children are lined up. If a group of people congregate for prayer and they consist of two rows, then the children should stand in the second row, i.e. the last row, after the row of men. This is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) instructed us to do. So we must abide by these etiquettes.

Then when the child reaches ten years of age, and non-compliance and rebelliousness (against this order) arises in him, he should be hit for the purpose of disciplining and intimidating him until he prays and safeguards all of his prayers.

Children should be separated in their beds at this age also, i.e. each child must sleep by himself (in his own bed). This is the etiquette of Islaam.

Published on: April 23, 2007

Choosing a School and Friends for your Child – ‘Abdus-Salaam As-Sulaymaan

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AUTHOR: ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
SOURCE: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 65-68)
PRODUCED BY: Al-Ibaanah.com

[From an upcoming Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

5. Choosing a School:

The father should strive to carefully choose a good school for his child, thus selecting the one that is of the finest quality and not necessarily the one that is closest to him. He should also ask those involved in the field of teaching and educating, who are sincere and honest, as to which of the schools is the best.

School has a deep impact on a student since it is there that he spends a quarter of his day – which is in fact the best time of the day. In the school he learns and is educated, and that is the place where he finds friends and companions.

So based on this, the father must keep a close connection with the school by going to visit it, staying in contact with it by phone and asking about the state of his son or daughter. He should be concerned with asking about his child’s character, behavior and friends before asking about his grades.

He should also follow up on his child’s educational development and studies, and check his notes and homework and be aware of the remarks the teacher makes to his child’s work so that he may correct it.

So your concern with your child’s studies and your solid relationship with his school, his teachers, his schoolwork, and his levels of education is a good that will assist in his well-being and learning, by the will of Allaah.

6. Choosing a Friend:

From the things in which there is no doubt is that a friend has a profound effect on an individual – whether positive or negative. Sufficient to clarify this point is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam) when he said: “The example of the righteous companion and the evil companion is like that of a seller of musk and a blacksmith.” [Reported by Al-Bukhaaree and Muslim]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [Reported by Abu Dawood]

Therefore, O father, it is incumbent upon you to look for a good friend and a sincere companion for your child before he chooses one on his own, for he may choose the wrong ones and then grow attached to them, after which it will be hard for you to separate them.

There are many accounts, too numerous to be recorded, in which children were raised in good environments and in conservative households but ended up mixing with bad companions on the pretext that they were going on a trip or an outing with them or using the excuse that they wanted to play with them or have fun with them or study with them. And the end result of this was that they had a negative effect on them.

In these days it is extremely difficult for a father to raise his child in exclusion of friends. Trials and temptations constantly surround the youth from all directions.

Bad friends can either be people who are engulfed in their desires or in misconceptions. If they are those who are given into whims and desires, they will lead your child towards mischief and a digression from good character. As for those who follow misconceptions, they will lead your child towards innovations and opposing the guidance of the pious predecessors (Salaf as-Saalih). Perhaps he may even fall into the acts of declaring Muslims disbelievers and innovators. This particularly applies to the members of those methodologies that are foreign to this country (i.e. Saudi Arabia), as has occurred to some of our youth, may Allaah guide them and return them back to the truth.

In conclusion, I ask Allaah to rectify for all of us our intentions and offspring, and that He forgive our parents, granting them the best of rewards on our behalf. I ask Allaah to assist us in being dutiful to them during their lives as well as after their deaths.

I also ask Allaah to aid us in raising our children upon the Qur’aan and the Sunnah and to make them righteous offspring and an enjoyment to our eyes in this life by, through their uprightness, and after death, through their righteous deeds.

May the peace and praises of Allaah be upon our prophet Muhammad.

Published on: February 27, 2007

Family Etiquettes: Guidelines for the Husband in Interacting with his Wife – Dr. Marwwan Al-Qaisee

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AUTHOR: Dr. Marwwan Al-Qaisee
SOURCE: Al-Asaalah Magazine
PRODUCED BY: Al-Ibaanah.com

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband:

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn’t find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife’s easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn’t mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife’s family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman’s service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

This discussion will continue in an upcoming issue, if Allaah wills.

Choosing a Good Spouse in Marriage – ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

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AUTHOR: ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
SOURCE: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 18-22)
PRODUCED BY: Al-Ibaanah.com

[From the upcoming Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

2. Choosing the Mother (i.e. one’s wife):

If someone wishes to produce ripe fruits, he will indeed search for the land that is most fertile. One of the great aspects of wisdom behind getting married is to produce righteous offspring that will worship Allaah and serve as a provision for their parents. The Prophet said: “Marry women that are loving and fertile for indeed I will outnumber the nations through you.” [Reported by Abu Dawood] [1]

Furthermore, the Prophet clarified the people’s standards when seeking a partner for marriage, saying: “A woman is married for four (reasons): Her wealth, her lineage, her beauty and her religion. So choose the woman with (good) religious qualities, may your hand be covered in dust.”[2]

Allaah says: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard.” [Surah An-Nisaa: 34]

The devoutly obedient (Qaanitaat) here refers to those women obey their husbands – by guarding their honor, wealth and lives in their absence.

The Prophet warned about (marrying) a beautiful woman from a bad origin, saying: “Beware of the green manure.” The Companions asked: “What is the green manure?” He said: “A beautiful woman of bad origin (i.e. upbringing).” [Reported by Ad-Daaraqutnee] [3]

On the other hand, he praised a woman with good religious qualities, saying: “Shall I not inform you of the best treasure that a man gathers – A righteous wife.” [Reported by Al-Haakim] [4]

And he said: “Choose for your seeds (a good mother), for indeed breeding is a strategy.”[Reported by Ibn Maajah] [5]

This is from the rights that a child has over his father – that he picks a good mother for him.

A man once came to ‘Umar bin Al-Khattaab complaining about his son being undutiful to him. He had brought his son with him and began blaming him for his disobedience, so the son asked: “Doesn’t a son have a right over his father also?” ‘Umar said: “Of course.” The son said: “Then what is it?” ‘Umar replied: “That his father carefully chooses a mother for him, that he gives him a good name and that he teaches him the Qur’aan.”

At this, the son said: “My father has not done any of these things. As for my mother, she was a black slave woman that used to belong to a Zoroastrian (Majoos). He named me Ju’al and did not teach me even one letter from the Qur’aan.” ‘Umar turned to the man and said: “You came to me to complain about your son being undutiful to you, however, it is you who were undutiful to him before that!”

Abul-Aswad Ad-Du’alee once told his children: “I was good to you when you were children, when you grew up, and also before you were born.” They asked: “And how is it that you were good to us before we were born?” He said: “I chose for you a mother through whom you would not be mistreated.”

Ar-Riyaashee would recite this same theme in the following poetic verses:

“The first good thing I did for you was my choosing (for you)
an honorable woman of noble descent and clear virtue.”

The Wife Searching for a Righteous Husband:

Just as a husband should look for a righteous wife, so too should a woman look to choose a righteous husband. Abu Hurairah reported that the Messenger of Allaah said: “If someone should come to you whose religion and character you are pleased with, marry (your daughter) off to him. If you do not do so, there will be mischief in the land and widespread corruption.” [6]

Based on this, we see that the firm foundation that a potential couple should base their selection of one another should be that of: Religion and Character. This is what will bring about a correct and proper upbringing for children.

On the wedding night when the groom consummates the marriage, it is recommended for him to say:“O Allaah, I ask you for her good and the good that she was molded upon” whilst placing his hand upon her head. He should also pray two rak’aat with her. [7]

Footnotes:

[1] Reported by Abu Dawood (2050) and An-Nasaa’ee (3227) from the narration of Ma’qal bin Yassaar and authenticated by Ibn Hibbaan (4056 and 4057). The hadeeth was also reported by Ahmad in al-Musnad (12613) and Ibn Hibbaan (4028) from the narration of Anas bin Maalik.

[2] Reported by Al-Bukhaaree (5090), Muslim (1466), Abu Dawood (2047), An-Nasaa’ee (3230) and Ahmad in al-Musnad (9521)

[3] Reported by Ad-Daaraqutnee in al-Afraad from the narration of Abu Sa’eed in marfoo’ form. Al-‘Ajaloonee mentioned it in Kashf-ul-Khafaa (1/319, no. 855). What it means is that it is disliked to marry a corrupt woman since a woman with bad roots will affect her child negatively. The basis (for the similitude) is that crops grow upon manure that is placed in a dirty area. So the outward appearance of the crops appears nice but the inner appearance of the manure is vile and rotten. The word diman is the plural of the word dimnah, and that refers to manure (i.e. fertilizer). [4] Reported by Al-Haakim in al-Mustadrak (2/363, no. 3281) from the narration of Ibn ‘Abbaas.

[5] Reported by Ibn Maajah (1968) from the narration of ‘Aa’ishah, may Allaah be pleased with her, with the wording: “Choose (a good mother) for your seeds, marry the suitable ones (among women) and wed (your children) to them.” It is also reported with the wording: “And look into which source you place your child for indeed breeding is a strategy.” This hadeeth was transmitted by Al-Qadaa’ee in Musnad-ush-Shihaab (1/370, no. 638) from the narration of Ibn ‘Umar. Also see Kashf-ul-Khafaa (1/358, no. 960).

[6] Reported by At-Tirmidhee (1085) from the narration of Abu Haatim Al-Muznee, and he said: “This is a hasan ghareeb hadeeth.” Abu Haatim Al-Muznee was a Companion. No other hadeeth is known to have been reported by him on the Prophet except this hadeeth. Abu Dawood also mentioned it in al-Maraaseel (224) but according to him, Abu Haatim Al-Muznee is a Taabi’ee. The hadeeth also has a supporting witness in the hadeeth of Abu Hurairah with the wording: “If someone whose religion and character you are pleased with proposes marriage to you (i.e. your daughter), then marry (her) off to him. If you fail to do so, there will be mischief in the land and widespread corruption.” [Reported by At-Tirmidhee (1084) and Ibn Maajah (1967)]

[7] Reported by Al-Haakim in al-Mustadrak (2/202, no. 2757); ‘Abdullaah bin ‘Amr reported that Allaah’s Messenger said: “If one of you obtains a slave-girl or a wife or a riding beast, he should take hold of her forelock, supplicate for blessings and say: ‘O Allaah, I ask You for her good and the good that she was molded upon. And I seek refuge in You from her evil and the evil that she was molded upon.” Al-Haakim authenticated it and Adh-Dhahabee agreed.

Published on: April 4, 2007

The Obligation of a Woman Obeying her Husband – Shaykh Saalih Fawzaan

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AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: His book “Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat” (pg. 97-99)
PRODUCED BY: Al-Ibaanah.com

It is obligatory on you O Muslim woman to obey your husband in matters of good. Abu Hurairah reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “If a woman prays her five (daily) prayers and keeps her private parts chaste and obeys her husband, she will enter Paradise from any of the doors of Paradise she wishes.” [Reported by Ibn Hibbaan in his Saheeh]

From Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “It is not lawful for a woman to fast while her husband is present unless she has his permission. And she must not allow anyone in his home except with his permission.” [Reported by Al-Bukhaaree and Muslim]

Also from Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “When a man calls his wife to bed and she does not come to him, and he spends the night angry with her, the angels curse her until the morning arrives.” [Reported by Al-Bukhaaree and Muslim]

And in the report of Al-Bukhaaree and Muslim, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “By the One in whose Hand my soul is, there is no man that calls his wife to bed and she refuses him, except that the One who is above the heavens is displeased with her until he (the husband) becomes content with her.”

From the rights the husband possesses over his wife is that she fulfills the duty of tending to his household and not coming out from it except with his permission. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The woman is the caretaker of her husband’s household and she will be questioned as to her responsibility.” [Reported by Al-Bukhaaree and Muslim]

Another right he possesses over her is that she fulfills the duties of the household and that she does not make him hire a female servant, which will cause harm and due to which there will be a risk of danger for himself and his children.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said commenting on Allaah’s saying: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard (i.e. their chastity).” [Surah An-Nisaa: 34]: “This mandates the unrestricted obligation of a woman obeying her husband, in all affairs, such as serving him, traveling with him, assisting him and other matters, as is indicated in the Sunnah of Allaah’s Messenger.” [1]

The great scholar, Ibn Al-Qayyim, said: “Those who say that it is obligatory for the woman to serve the husband use (this ayah) as proof in that those who Allaah directed His Speech to (on this occasion) considered this to be from al-ma’roof (good). But as for the woman relaxing and having the husband serve her, sweep, grind the flour, knead the bread, wash the clothes, fix the bed, and serve the household, then that is from al-munkar (evil).

And Allaah says: ‘And they (women) have rights (over their husbands) similar to those (of their husbands) over them.’ [Surah Al-Baqarah: 228]

And Allaah says: ‘Men are the protectors and maintainers over women.’ [Surah An-Nisaa: 34]

So if a woman doesn’t serve her husband, but instead he acts like a servant to her, then this means that she is the protector and maintainer over him.”

He further said: “For indeed Allaah obligated him to spend on her, to clothe her and to provide her with a place of dwelling in exchange for his enjoying her and her serving him, as well as what the habits of the spouses call for.

Likewise, the binding marriage agreements require that the spouses live in kindness. And kindness means a woman’s serving (her husband) and taking care of the inner affairs of the household.”

And he said: “And there is no difference as to whether the woman is prestigious or lowly, or if she is poor or rich. Just look at this woman who was the most prestigious of women in the world…” [2]

He is referring to Faatimah (radyAllaahu ‘anhaa) for she would serve her husband and come to the Prophet (sallAllaahu ‘alayhi wa sallam) complaining to him, but he would not complain about her.

Footnotes:

[1] Majmoo’ al-Fataawaa (32/260-261)

[2] al-Hadee (5/188-189)

The Meaning of the Word “Salaf” – Abu ‘Abdis-Salaam Hasan bin Qaasim ar-Raymee

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Chapter One: The Meaning of the Word “Salaf”

The Linguistic Meaning:

Ibn Mandhoor said: “The words Salaf, Saleef and Salafah all refer to the unified group of the past.” [1]

Abus-Sa’adaat Ibn-ul-Atheer said: “It is said that the Salaf amongst people are those who died previously, such as one’s forefathers and relatives. This is why the first generation, such as the Taabi’een, were called the Salaf as-Saalih (pious predecessors).” [2]

‘Abdul-Kareem As-Sam’aanee said: “The word ‘Salafee’ with an ‘a’ after the S and L and ending with an F is an ascription to the Salaf and an attribution to their beliefs.” [3]

After quoting these words from As-Sam’aanee, Abul-Hasan Ibnul-Atheer Al-Jazree said: “A group of people were known by this ascription.” [4]

The Religious Meaning:

Imaam As-Safaareenee said: “What is meant by the madh-hab (belief) of the Salaf is that which the Companions, may Allaah be pleased with them, adhered to, as well as the distinguished ones who followed them upon goodness, their successors and the Imaams of the Religion – those who received testimony as to their leadership, were known for their great status in the Religion and whose words are taken by the people after the Salaf, apart from those who are accused of innovation or renowned for unacceptable ascriptions such as the Khawaarij, Rawaafid, Qadariyyah, Murji’ah, Jabariyyah, Jahmiyyah, Mu’atazilah, Karaamiyyah and those similar to them.” [5]

The Permanent Committee (for Research and Verdicts) was asked: “What is Salafiyyah, and what is your opinion concerning it?”

So they replied: “Salafiyyah is an ascription to the Salaf. The word ‘Salaf’ refers to the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and the Imaams of guidance from the first three generations of whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) testified for as to their superiority when he said: ‘The best of mankind is my generation, then those who come after them, then those who come after them. Then there will come a people who will bear witness before taking an oath, and take an oath before bearing witness.’ [Reported by Imaam Ahmad in his Musnad, Al-Bukharee and Muslim]

The word Salafiyoon is the plural of Salafee, and it is an ascription to the Salaf. The meaning of the word Salaf has already been mentioned. Furthermore, it also refers to those who follow the methodology of the Salaf, which entails following the Book and the Sunnah, calling the people to them and acting upon them. So as a result of this, they become the adherents of the Sunnah and the unified body (Ahlus-Sunnah wal-Jamaa’ah).” [6]

Our teacher, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, said: “When we use the word ‘Salaf’ generally, from a religious standpoint, we mean by it: The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) – i.e. those who were present during his lifetime and accepted the Religion from him directly…those who also fall under this term are the ones who followed them – those who inherited their knowledge before a long time had passed and those who fall under the testimony and praise of Allaah’s Messenger for them that they were the best of mankind, when he (sallAllaahu ‘alayhi wa sallam) said: ‘The best of mankind is my generation, then those who come after them, then those who come after them.’ This term (Salaf) also includes the successors of the Taabi’een.” [7]

Our teacher, Saalih bin ‘Abdillaah Al-‘Abood, said: “What is intended by the term ‘Salafiyyah’ is: Following the way of the Pious Predecessors (Salaf as-Saalih) of this Muslim ummah, who are in fact Ahlus-Sunnah wal-Jamaa’ah. This means uniting oneself and gathering others upon the following of the Sunnah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), in hidden and in open, and following the way of the first and foremost from the Muhaajireen and Ansaar, who followed them in goodness.” [8]

Shaikh Bakr bin ‘Abdillaah Abu Zaid said: “If it is said: the Salaf or the Salafees or their efforts, Salafiyyah, then these are all ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those who followed them in goodness, excluding those who were driven by vain desires. Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors. When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them. As for the one who opposed them by using a different name or ascription, then no (he is not from them), even if he lived amongst them and was their contemporary. This is why the Companions were free from the Qadariyyah and the Murji’ah.” [9]

He also said: “Be a Salafee upon earnestness, following the way of the pious predecessors , as well as those after them, who followed their footsteps in all aspects of the Religion, such as Tawheed, acts of worship and so on…” [10]

Footnotes:

[1] Lisaan-ul-‘Arab (6/330)
[2] An-Nihaayah fee Ghareeb-il-Hadeeth (2/390)
[3] Al-Ansaab (7/104)
[4] Al-Lubaab fee Tah’dheeb-il-Ansaab (2/126)
[5] Lawaami’-ul-Anwaar: (1/20)
[6] Al-Lajnat-ud-Daa’imah Lil-Buhooth-il-‘Ilmiyyah (no. 1361) (2/165-166)
[7] As-Sifaat-ul-Ilaahiyyah fil-Kitaabi was-Sunnah (pg. 57)
[8] ‘Aqeedat-ush-Shaikh Muhammad bin ‘Abdil-Wahhaab as-Salafiyyah (pg. 254-255)
[9] Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa’aat al-Islaamiyyah (pg. 46-47)
[10] Hilyat-ut-Taalib al-‘Ilm (pg. 8)

The Ways to Achieve Unity – Shaikh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 130-131) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

[68] Question: What are the means and ways of achieving unity?

[68] Answer: The means of achieving unity are:

First: Correcting one’s Creed, such that it becomes purified from Shirk. Allaah says:

“Verily this nation of yours is one (unified) nation, and I am your Lord, so be dutiful to Me.” [Surah Al-Mu’minoon: 52]

This is since it is only the correct creed that will unite the hearts and vanquish the malice, as opposed to their being various beliefs and several deities, for each adherent of a creed will incline towards his own creed and deity, whilst holding that which others are upon to be falsehood. This is why Allaah says:

“Are many different lords (i.e. gods) better or Allaah, the One, the Irresistible.” [Surah Yoosuf: 39]

This is why in the Days of Ignorance, the Arabs were divided and suppressed in the earth. But when they entered into Islaam and their creed (beliefs) became rectified, they united their ranks and unified their rule.

Second: Hearing and Obeying the Muslim Rulers, which is why the Prophet said: “I counsel you to have Taqwaa (fear/obedience) of Allaah, and to hear and obey (the rulers) even if an Abyssinian slave assumes leadership over you. For indeed, whoever lives (long) among you will see great differing…” The reason for this is because disobeying the Muslim ruler results in differing.

Third: Returning back to the Book and the Sunnah to quell disputes and end differing. Allaah says:

“So if you differ in some matter, then return it back to Allaah and His Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.” [Surah An-Nisaa: 59]

So one should not turn back to the opinions and traditions of men.

Fourth: Rectifying and reconciling, when disputes occur, between individuals or between nations. Allaah says:

“So fear Allaah and rectify all matters of dispute amongst you.” [Surah Al-Anfaal: 1]

Fifth: Fighting the transgressors and Khawaarij who seek to split the Muslim’s unity. If they are strong and powerful, they will demolish the Muslim society and corrupt the ummah. Allaah says:

“But if one of them transgresses against the other, then fight against the one that transgresses.” [Surah Al-Hujuraat: 9]

This is why the Commander of the Believers, ‘Alee bin Abee Taalib, may Allaah be pleased with him, fought against the transgressors and the Khawaarij. And this was considered one of the greatest of his virtues.

Forbidden Transactions: Al-‘Aynah and An-Najash – Shaikh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 21-24) (Read the full eBook here)
PRODUCED BY: Al-Ibaanah.com

8. And from the forbidden types of business transactions is: The ‘Aynah Transaction. What is the ‘Aynah Transaction? It is when a product is sold to a person for a deferred price (i.e. a raised price to be paid later), then that same product is bought back from him at current value less than the deferred price for which it was given to him. So when the time comes in which the deferred payment is due, he pays his creditor in full. This is what is known as an Al-‘Aynah Transaction. It is called‘aynah (i.e. derivate of ‘ayn = same) because the same product that was sold is returned back to its owner. This is Haraam because it is deceiving someone into interest (Ribaa).

In reality, it is as if you are selling dollars at the current price for deferred dollars (i.e. to be given later), which are more than the original amount. And you have are just using the product as a device or means to gaining this interest. [1]

It is an obligation on you if you are owed money by someone, because you sold him some product for a deferred price that you let him sell it to someone else, or that you let him act freely in the matter – if he wishes he can keep it or if he wishes he can sell it to someone else, if he is need of the money. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When you deal with al-‘aynah transactions and you hold onto the tails of cows and you are pleased with the agriculture, Allaah will send humiliation down upon you. He will not remove it from you until you return back to your Religion.” Reported by Abu Dawood and it has supporting evidences.

9. And from the forbidden types of business transactions is: An-Najash. What is meant by an-Najash is when you display a product for sale in a public auction. Then a person comes and bids up the price of the item, but he doesn’t intend to purchase the item, rather he only wants to raise the price for the customers intending to deceive the buyers. This is the same whether he agreed with the seller to do this or he did it on his own. So whoever bids for a product and he doesn’t want to buy it, rather he only wants to raise its price for the customers, then this person is a Naajish, who has opposed the prohibition of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Doing this is Haraam, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And do not perform Najash on each other.”

So a person who has no desire or need for the item, he should not participate in the auction and not bid for it. Instead, he should leave the customers, who really desire the item, to outbid each other.

Perhaps a person may want to help the seller, and sympathy for the seller overcomes him. So he bids up the price of the item for the purpose of helping the seller – according to his perception. Or perhaps, the seller may agree with a group of his associates to create a crowd around the item for sale in order to draw the people’s attention. This is considered Najash and it is Haraam because it is a means of deceiving the Muslims and a way of taking their money unjustly.

Also, the scholars of Fiqh have stated that what falls under Najash is when a seller tells his customer: “I bought this item for such and such price”, lying about the price, so that the buyer may be fooled and buy the item at an increased value.

Or it is when the seller says: “I was given this product at this price” or he says: “I received it for this much”, lying about the price. He only wants to fool the customers into bidding the price up to reach this alleged and false price, which he claims he spent for the item. This is from the Najash, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade. It is a treachery and deception of the Muslims, and it is liying and disloyalty, for which he will be accountable for before Allaah.

So what is obligatory on the seller is that he reveals the truth if the buyer asks him how much he got it for. He must tell him the truth and not say that he attained it for this much money, lying about the price. What also falls into the definition of An-Najash is if the people of the marketplace or the storeowners agree to not outbid one another when an item is presented for sale, for the purpose of forcing the owner to sell it for a (discounted) cheaper price. Sp therefore, they are all participating in this act, which is Haraam. And this is from An-Najash. It is also a form of taking the people’s money unjustly.

Footnotes:

[1] Translator’s Note: Another example is if you sell an item that is worth $25 to someone for $50 because he will pay you next month and not now. But for some reason, the buyer is short of money and wants to sell the book back to you, so he comes to you the next day and you make him sell it to you for the current market price, which is still $25. So when the date, next month, on which you agreed he would pay you the $50 comes, he pays you the money. So altogether you make $25 apart from the book, which is considered interest, and Allaah knows best.

This is Posted from eBook
Forbidden Business Transactions :  Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness

Selling Unlawful Products – Shaikh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 12-15)
PRODUCED BY: Al-Ibaanah.com

2. And from the forbidden types of business is: Selling a forbidden commodity. This is because when Allaah makes something forbidden, He also makes taking money for it forbidden, such as when someone sells something that is forbidden to be sold. Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade that dead animals, khamr (i.e. wine), swine and statues be sold So whoever sells dead animals, i.e. meat for which no prescribed Zakaat was given, then he has sold a dead animal and earned unlawful money.

This goes the same for selling khamr. What is meant by the word khamr is everything that intoxicates, based on the Prophet’s saying: “Every intoxicant is khamr and every kind of khamr is Haraam (unlawful).” And he (sallAllaahu ‘alayhi wa sallam) cursed ten people with regard to khamr, as is recorded in the authentic hadeeth: “Verily Allaah cursed khamr – the one who produces it and the one for whom it is produced, the one who sells it and the one who buys it, the one who drinks it and the one who earns from the sale of it, the one who carries it and the one who it is carried to, and the one who serves it.” Reported by At-Tirmidhee and Ibn Maajah.

Khamr is every type of intoxicant regardless of whether it is called khamr or alcoholic beverages or liquor or wine or whiskey. It doesn’t matter if it is called by any of these or other names – changing the name does not change the fact that it is khamr. It has been reported in a hadeeth that ”There will come a people during the Last Days that will call khamr by another name and drink it.”

Also, what is worse than this is selling narcotics, such as hasheesh and opium, as well as other types of drugs, which are being dealt out to the people in these days. So the one who sells it and deals it is a criminal in the eyes of the Muslims and in the eyes of the whole world. This is because drugs kill people, so it is like a destructive weapon.

Therefore, anyone who sells drugs or distributes it or assists in its distribution – all of them fall under the curse of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And taking money from it is from the wickedest of acts and the most detestable of gains. Furthermore, the one who deals drugs deserves to be executed because he is one of those who cause mischief in the land.

The same goes for selling cigarettes and qaat (leaves that are chewed in Arabian lands). Cigarettes are harmful and they cause diseases to occur. In fact, all of the characteristics of khubth(wickedness) are gathered together in cigarettes. There is no benefit in smoking in any way whatsoever. Its harms are many. The one with the worst kind of breath, the most despicable appearance and the most burdensome to accompany out of all people is the one who smokes cigarettes. If he sits next to you or he rides next to you in a car or on a plane, you feel constricted by the smoke he makes and its foul stench. The odor coming from his mouth is bad enough when he breathes in your face, so how much more so if he were to smoke in your presence and the cigarette smoke were to float in your face! The matter would be worse.

So smoking is wicked from all perspectives and there isn’t any benefit found in it. Therefore, it is forbidden without any hesitation or doubt. It is unlawful to smoke based on several perspectives, not just one.

When one smokes, he throws money away and he wastes time. Cigarettes disfigure the face, blacken the lips and stain the teeth. As for the diseases that are caused by it, then they are many.

Many people have been afflicted by it and yet they take it lightly and as something trivial. This is even to the point that some are suffering from its effects even though they never smoked and they hate smoking. However, they sold it to people because they loved to make money any way they could. But these people don’t know that this type of business spoils all of their earnings, because some of them mix the money they make from it with their business and so they spoil it, since (doing this) is forbidden and disobedience (to Allaah).

Sustenance is not to be sought from Allaah through disobeying Him. Rather, sustenance and provision are to be sought from Allaah by way of obeying Him. Whatever Allaah has ordained for you from rizq (sustenance) will surely come to you. If you seek after it while being obedient to Allaah (in all that He commands and prohibits), He will facilitate it for you and bless your wealth.

An Explanation of Tawheed ar-Ruboobiyyah – Shaikh ‘Abdullaah bin Humayd

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AUTHOR: Shaikh ‘Abdullaah bin Humayd
SOURCE: His treatise At-Tawheed (pg. 15-20)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “An Explanation of Tawheed” of Shaikh ‘Abdullaah bin Humayd,rahimahullaah, [Died 1402H]

All praise be to the One who created (His) servants for the purpose of worshipping Him, and who commanded them to single Him out in worship and obedience. And I bear witness that there is no deity that has the right to be worshipped except Allaah, alone, and with no partner, whether in His Lordship (Ruboobiyyah) or the Servitude to Him (Uloohiyyah). And I bear witness that Muhammad is His slave and messenger, may Allaah send His peace and blessings on him, his family, his Companions, and whoever follows his path and adheres to his Call, until the Day of Recompense.

To proceed:

Before you is a small pamphlet, which explains the pure Salafee Creed, free from everything that has wrongly mixed into it from false concepts and innovations. It is the Creed of Ahlus-Sunnah wal-Jamaa’ah according to the Salaf (predecessors) of this ummah, who consist of the Companions (Sahaabah), their Followers (Taabi’een) and those who came after them from the true scholars about whom the Muslims have unanimously agreed on as to their guidance and understanding.

Know that the Tawheed (Oneness of Allaah) that has been indicated in the Qur’aan, and the Sunnah, and which the Salaf of this ummah have unanimously agreed on, can be divided into three categories:

1. Tawheed ar-Ruboobiyyah (Allaah’s Oneness in Lordship)
2. Tawheed al-Uloohiyyah (Allaah’s Oneness in Worship)
3. Tawheed al-Asmaa was-Sifaat (Allaah’s Oneness in His Names and Attributes)

An Explanation of Tawheed ar-Ruboobiyyah (Oneness in Lordship)

As for Allaah’s Oneness in Lordship, then the (Arab) polytheists whom the Prophet was sent to affirmed and acknowledged it, but it was not enough to enter them into Islaam. So they affirmed that Allaah was the only true Creator, Provider, Giver of Life and Death, and Administrator of all affairs in this world, which requires His Wisdom and Desire. However, this kind of affirmation is not enough to make a person become a Muslim. Allaah says: “Say: ‘Who provides for you from the sky and the earth? Or ‘Who owns the hearing and the sight?’ And ‘Who brings out the living from the dead and the dead from the living?’ And ‘Who disposes of the affairs?’ They will say: ‘Allaah.’ Then say: ‘Will you not then be dutiful to Him?’” [Surah Yoonus: 31]

This means: “Will you not then single Him out in worship, whilst abandoning the worship of others besides Him?”

So Allaah’s statement: “Say: ‘Who provides for you from the sky and the earth’” means: “Who is the One who sends down rain water from the sky, thus causing the earth to open through His Ability and Will, and bear therewith grain, grapes, clover plants, olives, date palms, gardens packed with many trees, and fruits and herbage? Is it a god along with Allaah?” They will say: “It is Allaah.”

Allaah’s statement: “Or ‘Who owns the hearing and the sight?’” means: “The One who granted you this power of hearing and ability to see?” And if He wanted to, He would take that away and deprive them of it, as occurs in Allaah’s statement: “Say: It is He who created you and endowed you with hearing and seeing and hearts. Little thanks do you give.” [Surah Al-Mulk: 23]

And Allaah says: “Say (to the disbelievers): ‘Tell me if Allaah took away your hearing and your sight and sealed up your hearts, who is there – a god other than Allaah – that can restore them for you?” [Surah Al-An’aam: 46]

“And ‘Who brings out the living from the dead and the dead from the living” through His great Ability and all-encompassing Grace.

“And ‘Who disposes of the affairs” means: “Who is the One in whose Hand lies the sovereignty over everything. And He protects all, while against Him there is no protector?” And He is the Administrator over all affairs, the Ruler of whom there is no end to His Rule. He is not to be questioned as to what He does, while they (i.e. the creation) will be questioned. “Everyone in the heavens and the earth asks (i.e. supplicates to) Him. Everyday He is engaged in some affair.” [Surah Ar-Rahmaan: 29]

So all of the dominion, whether in the heavens or in the earth or what lies between them, from angels, mankind and jinn, are all in need of Him, subservient to Him and humble themselves before Him.“They will say: ‘Allaah.’” This means they know and acknowledge that it is Allaah. “Then say: ‘Will you not then be dutiful to Him?’” meaning: “Will you not be afraid from Him that you are worshipping others besides Him based on your opinions and ignorance?”

Most of the times that Allaah presents an argument against the polytheists, He uses against them the fact that they acknowledge and affirm His Oneness in Lordship (Ruboobiyyah) over the fact that (in spite of this) they reject His Oneness in Worship (Uloohiyyah).

There are many ayaat that bear this same meaning:

Allaah says: “Say: To whom belongs the earth and whoever lies therein, if you truly know? They will say: It belongs to Allaah. Say: Will you not then remember? Say: Who is the Lord of the seven heavens and the Lord of the Great Throne? They will say: Allaah. Say: Will you not then fear Allaah? Say: Who is the One in whose Hand lies the sovereignty over everything. And He protects all, while against Him there is no protector, if you truly know? They will say: All that belongs to Allaah. Say: How then are you deceived and turn away from the truth?” [Surah Al-Mu’minoon: 84-89]

The hearts of human beings were innately designed and fashioned to accept and acknowledge Tawheed ar-Ruboobiyyah. So no one rejects it except for a few rare individuals from mankind Look at Pharaoh and how he said: “I am your lord, the most High.” [Surah An-Naazi’aat: 24] And: “I know not that you (his chiefs) have a god other than me.” [Surah Al-Qasas: 38]

But yet at the same time, he acknowledged the existence of the Creator and Originator of creation, as Allaah narrates the story about him in His saying: “And they (Pharaoh and his people) rejected them (signs given to Moosaa) wrongfully and arrogantly, even though their own selves were convinced by them.” [Surah An-Naml: 14]

And Allaah narrates what his Prophet Moosaa said to Pharaoh: “You indeed know that these signs have been sent down by none other than the Lord of the heavens and the earth.”[Surah Al-Israa: 102]

The Meaning of Taaghoot – Imaam Muhammad bin ‘Abdil-Wahhaab

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AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
SOURCE: His short treatise “Ma’anaa at-Taaghoot wa Ru’oos Anwaa’ihi”
PRODUCED BY: Al-Ibaanah.com

Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36]

As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act – sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.

It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allaah informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allaah alone.’” [Surah Al-Mumtahanah: 4]

The word Taaghoot is general. So everything that is worshipped besides Allaah, while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allaah and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

The First: The Devil who calls the people to worship other than Allaah. The proof for this is Allaah’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [Surah YaaSeen: 60]

The Second: The tyrannical and oppressive ruler who changes Allaah’s rulings. The proof for this is Allaah’s saying: “Have you not seen those (hypocrites) who claim to believe in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Surah An-Nisaa: 60]

The Third: The one who judges by other than what Allaah has revealed, and the proof for this is Allaah’s saying: “And whoever does not judge by what Allaah has revealed, then they are the disbelievers.” [Surah Al-Maa’idah: 44]

The Fourth: The one who claims to have knowledge of the Unseen, apart from Allaah. The proof for this is Allaah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone.” [Surah Al-Jinn: 26-27] And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Surah Al-Ana’aam: 59]

The Fifth: The one who is worshipped apart from Allaah, while being pleased with being worshipped. The proof for this is Allaah’s saying: “And whoever amongst them says: ‘Verily, I am a God besides Him (Allaah)’, then this person’s recompense will be the Hellfire. That is the way we recompense the wrongdoers.” [Surah Al-Anbiyaa: 29]

And know that man will never become a believer in Allaah unless he rejects and disbelieves in the Taaghoot. The proof for this is Allaah’s saying: “There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taaghoot and believes in Allaah, then he has taken hold of the firmest handhold, that will never break. And Allaah is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 256]

The “right path” here refers to the Religion of Muhammad (sallAllaahu ‘alayhi wa sallam), while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allaah {Laa Ilaaha Illallaah). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allaah, while affirming all types of worship done for Allaah alone, free from any partner.

Explanation of “The Meaning of Taaghoot” – Muhammad Al-Khumayyis

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Explanation of “The Meaning of Taaghoot”

AUTHOR: Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis
TRANSLATED: isma’eel alarcon
PRODUCED BY: Al-Ibaanah.com

About the Book:

Before you is a complete translation of a treatise written by Imaam Muhammad bin ‘Abdil-Wahhaab, “Ma’anaa at-Taaghoot“, with an explanation by Dr. Muhammad bin ‘Abdir-Rahmaan AI-Khumayyis. The treatise, along with its explanation, was printed in a larger book: “Jam-ul-Funoon fee Sharh Jumlati Mutoon Li Aqaa’id Ahlis-Sunnah ‘alal-Madhaahib-il-Arba’ah [A Compilation of Explanations of Treatises on the Creed of Ahlus-Sunnah according to the Four Madh-habs] by Daar Ilaaf Publishers. The treatise was then printed as a separate booklet in order to spread the benefit and facilitate the knowledge for the readers.

This treatise is one of the several treasures the great Imaam and Mujaddid, Muhammad bin ‘Abdil-Wahhaab, left behind. Although short in size, it provides a comprehensive breakdown of the subject at hand, which is the meaning of Taaghoot and a clarification of its principle figures.

What adds to the benefit, is the concise explanation provided by Muhammad bin Abdir-Rahmaan AI-Khumayyis, which brings to light key points of the treatise. He also adds a summary and several test questions at the end of each section, in order to facilitate the study of the material for the readers and student.

Click the below link to read the PDF document

Explanation of The Meaning of Taghoot – Shaykh bin Abdul Wahab- Al-Ibaanah.com

The Nullifiers of Islaam – Imaam ‘Abdul-‘Azeez bin Baaz

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AUTHOR:Imaam ‘Abdul-‘Azeez bin Baaz
SOURCE: Nawaaqid-ul-Islaam
PRODUCED BY: Al-Ibaanah.com

Know O Muslim brother that Allaah has obligated all of His servants to enter the fold of Islaam, to hold tightly onto it and to beware of those things that oppose it. And He sent His Prophet, Muhammad (sallAllaahu ‘alayhi wa sallam), to call the people to that, informing us that whoever follows him is guided, whereas whoever turns away from him is astray. In many ayaat (verses) of the Qur’aan, He has warned us about the things that cause one to apostate as well as all the rest of the types of Shirk (polytheism) and Kufr (disbelief).

The scholars, may Allaah have mercy on them, have mentioned in their chapters on the “Ruling of the Apostate”, that a Muslim may apostate from his Religion through various types of Nullifiers (of Faith), which cause his life and wealth to become permissible (for taking) and which causes him to leave from the fold of Islaam.

And from the most dangerous amongst them and those that occur most often are ten nullifiers [1] that we will mention to you in the following lines, in a summarized manner, so that you may beware of them and warn others about them, hoping that Allaah will protect and safeguard us from them. We will also mention a few short clarifications after them.

First: Shirk (associating partners) in the worship of Allaah.

Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (Shirk), but He forgives what is less than that to whom He wills.”

[Surah An-Nisaa: 116]

And He says:

“Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).”

[Surah Al-Maa’idah: 72]

What falls into this is supplicating and invoking the deceased, seeking assistance from them, as well as making oaths to them and offering sacrificial animals to them.

Second: Whoever places intermediaries between himself and Allaah, asking them to intercede on his behalf, and relying on them, has committed disbelief according to the unanimous agreement of the scholars.

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as those who prefer the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved, based on Allaah’s saying:

“That is because they disliked what Allaah sent down, so He nullified their (good) deeds.”

[Surah Muhammad: 9]

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement:

“Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.”

[Surah At-Tawbah: 65-66]

Seventh: Sorcery, which includes magic spells that causes a person to hate (sarf) [2] or love (‘atf) [3] someone/something. So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’”

[Surah Al-Baqarah: 102]

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing [4] people.”

[Surah Al-Maa’idah: 51]

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), then he is a disbeliever, according to Allaah’s statement:

“And whoever seeks a Religion other than Islaam, it will never be accepted from him and in the Hereafter, he will be from among the losers.”

[Surah Aali ‘Imraan: 85]

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong [5] than he who is reminded [6] of the ayaat (signs/verses) of his Lord, then turns away [7] from them. Verily, We shall extract retribution [8] from the criminals.”

[Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him.

What falls into the Fourth Nullifier are those who believe that the man-made laws and constitutions that the people have legislated are better than the Sharee’ah (laws) of Islaam.

Or those who believe that it is not correct to implement the Laws of Islaam in the twentieth century.

Or that this is a cause for the backwardness of the Muslims.

Or that it is limited to only playing a part in the relationship between the servant and his Lord and that it should not interfere in the other affairs of life.

What also falls under this fourth category are those who hold that carrying out Allaah laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era.

What also falls under this category are those who believe that it is permissible to rule by other than the Laws of Allaah (Sharee’ah) in matters of interactions, penal laws and so on, even if he doesn’t believe that it is better than ruling by the Sharee’ah. This is since by doing this, he will be making lawful that which Allaah has made forbidden, according to the unanimous consensus (Ijmaa’).

Anyone that makes lawful that which Allaah has prohibited from the matters that one is required to know by necessity, such as fornication, alcohol, interest and ruling by other than Allaah’s Laws, then he is a disbeliever according to the Ijmaa’ (unanimous consensus) of the Muslims.

We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessings be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

FOOTNOTES:

[1] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-Wahhaab, and other scholars, may Allaah have mercy on all of them.
[2] Sarf: A Magic act done in order to turn a person away from what he desires, such as turning a man away from loving his wife to loving another.
[3] ‘Atf: A Magic act done in order to turn a person towards something that he does not desire, using satanic methods (to achieve it).
[4] Dhaalimoon (wrong-doing people) here means the disbelievers.:
[5] Meaning: “There is no one that does more wrong…”
[6] Tadh-keer (Reminder) means: “Admonishing and drawing one’s attention to something that must be called to mind.”
[7] I’raad (turning away) means: “Refraining from and turning one’s back on.”
[8] Intiqaam (revenge/seeking retribution) means: “Responding with severity against something that had been done prior.”

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