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Tag: Abu Anas Atif Hasan

The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

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The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

Certainly the most excellent favor and the most complete blessing for the people of paradise is seeing their Lord, The Most Greatest, The One Who Possesses, honor and beauty. This is the delight of their hearts and the comfort of their eyes, the greatest bliss and pleasure in the abode of delight.

It was narrated by Muslim in his saheeh on the authority of Suhayb, that the Prophet (Sallallaahu alaihi wa sallam) said:

When the people of paradise enter the paradise Allaah the Blessed and Most High will say: “Do you desire an increase in anything?” The people will say: “Have You not made our faces white? Have You not entered us into the paradise and saved us from the fire?!” He (the Prophet) said: ‘He (Allaah) will then remove the covering and they will not be given anything more beloved to them than looking at their Lord, the Mighty and Majestic.’

There is a connection between seeing Allaah and the prayer. Whoever is from the people who establish prayer, then he is much deserving of this favor. And the one who is neglectful (of the prayer) then he is worthy of being deprived (of this favor) and will be from the people of loss. Certainly, this connection is substantiated by the Book and the Sunnah. As for the Book, Allaah says:

“Faces that Day will radiant (22) Looking towards their Lord, (23) And many faces, that day, will be gloomy, (24) Realizing that a back-breaking calamity is going to be afflicted on them. (25) Never, (you will never remain in this world forever!) When the soul (of a patient) reaches the clavicles, (26) And it is said, “Who is an enchanter (that can save him?)” (27) And he realizes that it is (the time of) departure (from the world,) (28) And one shank is intertwined with the other shank, (29) Then on that day, it is to your Lord that one has to be driven. (30) So (the denier of the Hereafter) neither believed, nor prayed, (31) But rejected the truth and turned away (from it)(32)” (75:22-32)

So His statement:

“Faces that day will be radiant” (75:22)
Meaning; from the beauty, meaning a beautiful radiance; brightly pleased. And His statement:

“Looking at their Lord” (75:23)
Meaning: by seeing Him with their eyes, by their vision.

Hasan al-Basri said:

‘They have the right to be radiant while they are looking at the Creator. Then Exalted is He, mentioned another category (of people) the people whose faces will be contorted, completely gloomy. He mentioned from among their actions was abandonment of the prayer. This shows that the people of the first category are the people of radiance and are those who will see Allaah. These are from the people who establish the prayer.’

As for (evidence from) the Sunnah, then in the two Saheeh’s, on the authority of Jareer ibn Abdillaah, who said:

“We were sitting with the Messenger of Allaah (Sallallaahu alaihi wa sallam) when he looked towards the moon on a full-moon night and said afterwards: ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him. So if you are able to not be occupied and overcome by things which will distract you from the prayer before the sun rises and before it sets then do so!’ Meaning the Asr prayer and the Fajr. Then Jareer recited (the verse) “And praise your Lord before the sun rise and before the sunset” (20:130)

In this hadeeth is an indication to the connection between the prayer and seeing (Allaah).

Ibn Rajab (may Allaah have mercy on him) said:

“It is said as it relates to the command with preserving these two prayers coming immediately after mention of the seeing (of Allaah) that the greatest (loftiest) thing in paradise is seeing Allaah the Mighty and Majestic and the most noble of actions in the life of this world are these two prayers. Therefore in guarding them it is hoped that the person will enter Paradise and will see Allaah there.”

And there is no doubt that the companions when they heard the statement of the Prophet (Sallallaahu alaihi wa sallam) : ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him’, a great yearning filled their souls and a wondering about the actions which will be the cause of obtaining this greatly sought pursuit. And from the excellence of the Prophet’s advice and completeness of his clarification, he answered it without being asked.

In this is an indication from him (Sallallaahu alaihi wa sallam) that, seeing Allaah on the Day of Judgment will not be obtained by merely wishing. As Allaah says: “This is not a matter of your merely wishing or the wishing of the People of the Book” (4:123) Rather it is a must to perform actions, be upright, strive hard and have full commitment to Allaah. For this reason the Prophet (Sallallaahu alaihi wa sallam) explained the means which will allow the servant to obtain seeing Allaah. Therefore he directed to two great prayers, namely Fajr and Asr. Many texts have been narrated in relation to the matter of these two (prayers) which point to their virtues. They are mentioned specifically for what is contained in them of great virtues and from the weightiness (of them) upon many people.

Therefore whoever elevates his concern and Allaah assists him and gives him success in preserving these two prayers then he must be much more preserving of the other prayers (as well) rather the Fajr prayer specifically, (as it ) is the commencement of the day. Whoever Allaah honors with getting up to perform this prayer and giving importance to it will be aided for the remaining prayers of that day. For how the servant acts in relation to the Fajr prayer applies (to his actions) for the rest of the day.

As some of the Salaf would say: “Your day is like your camel; if you take hold of the beginning of it then the later part of it will follow you”

And the Prophet’s statement: “Do not become occupied…” Is an indication that in this life are many affairs that will distract and divert man from guarding these two prayers. And how much more are the things that divert in these days of ours! There are people whom drinking tea overcomes and diverts from these prayers which is the beauty of this worldly life. Some are distracted by petty conversation, immoral night chat, useless entertainment and evil viewings. And also from people are those whom sleep overcomes, and so on.

In this Hadeeth also is evidence that the correct sound belief affects the actions of the slave and his ways. So the more his faith increases and his certainty strengthens, the more he increases in uprightness, diligence, (righteous) work, and observing the obedience of Allaah.

And because of this connection between the prayer and seeing Allaah our Prophet (Sallallaahu alaihi wa sallam) used to supplicate at the end of his prayer before tasleem for this great delight and wealthy reward. Narrated by an-Nasai in his sunan on the authority of Ataa ibn as-Saaib from his father who said: “Ammaar bin Yaasir led us in prayer and he shorted it. So some of the people said to him:’you have made the prayer light or shorted it! He said: ‘As for that, I was supplicating with some supplications I heard from the Messenger of Allaah. So he when he stood a man from the people followed him, he was Ubay though he didn’t reveal his name and asked him about the supplication then the man came (back) and informed the people of it. (The supplication was)

“O Allaah, by Your Knowledge of the unseen and by Your Power over the creation , let me live if You know that life is good for me , and let me die if You know that death is good for me . O Allaah , I ask You to grant me fear of You in private and in the open . I ask you for the word of truth in times of contentment and anger. I ask You for moderation in wealth and in poverty. I ask you for blessings never ceasing and the coolness of my eye (i.e. pleasure) that never ends. I ask You for pleasure after Your Judgment and I ask You for a life of coolness after death. I ask You for the delight of looking at Your Face and the earning of meeting You without any harmful distress and misleading trials befalling me. O Allah, dress us with the beauty of Faith, and make us guides who are upon (correct) guidance.

May Allaah favor us all with guarding the prayer. We ask Allaah for the delight of looking at His Face and the yearning to meet Him without any harmful distress or misleading trial.

We ask Allaah to make this a benefit for us and for you.

Translated by Abu Anas Atif Hasan. [ Download PDF Here]

Who has more right to be the imam for the prayer? Young Boy who memorized more Qur’an or the Adult? – Shaykh Saalih al-Fawzan

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Question:

Who has more right to be the imam for the prayer? Is it the young boy who has not reached puberty but he has (memorized) half of the Quran or is it the adult who has (memorize) five juz (of Quran) but he also has (knowledge) from the sunnah just as Aqeedah (belief), hadeeth and fiqh? May Allaah keep you firm.

Answer:

The oldest is more preferable as long as he has from the Quran what suffices for the prayer. He is preferred over the young. Only if the young is the most proficient in Quran amongst the others present then he is put forth.

Al-Binaa Publishing | Durham NC
Translated: Abu Anas Atif Hasan
http://alfawzan.af.org.sa/node/14838

A Heartfelt Advice to the sons of the Ummah and the Carriers of Ad-Dawatu As-Salafiyyah : Shaykh Rabee’ ibn Haadee al-Madkhalee

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All praises belong to Allaah, may prayers and salutations be upon the Messenger of Allaah, his family, companions and those who follow his guidance. As to what follows:

Certainly Allaah has distinguished the ummah of Islaam over the other nations, because we enjoin what is right and we forbid what is wrong. Allaah says: “You are the best nation brought out of the people (because) you enjoin what is right and you forbid what is wrong.” (3:110)

And the Prophet (may peace be upon him said): “Whoever of you sees an evil then let him change it with his hand, if he is not able then with his tongue, if he is not able then with his heart and that is the weakest of faith.”

Our Lord has imposed on us that we are from those people who establish justice. As Allaah says: “Oh you who believe, be from those who establish justice and be witnesses for Allaah even if it is against yourselves, parents or kinfolk.” (4:135)

Allaah also ordered us to cooperate upon righteousness and piety and not sin and transgression. As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah; certainly Allaah is strong in punishment.” (5:2)

Allaah ordered us with jihad, as a means for spreading the religion and defending it. We were ordered to make jihad with the sword and with the tongue. We were ordered with the jihad of clarifying, (establishing) evidences, and proofs. And this is the jihad of the prophets (may peace be upon them all).

Allaah ordered (us) with truthfulness and what comes along with it, and forbade us from lying and what comes along with it. The Prophet (may peace be upon him) said: “Upon you is to be truthful, for truthfulness guides to goodness and goodness guides to paradise. A man will continue to be truthful and he is lead to that, until it is written with Allaah that he is truthful. And beware of lying, for lying leads to wickedness and wickedness leads to the fire. A man will continue lying and he is lead to that until it is written with Allaah that he is a liar.”

The Prophet (may peace be upon him) warned us from false suspicion when he said: “Beware of suspicion, for suspicion is the worst of false tales.”

He ordered us with brotherhood and being diligent upon coming together as brothers. The Messenger (may peace be upon him) said: “The Muslim is a brother to another Muslim, he does not deceive him nor desert him. The Muslim’s honor, wealth and blood are sacred.” (Then he said) “Piety is here,” (pointing to his chest three times) and he said, “It is sufficient enough evil for a person to hold his Muslim brother in contempt.” (Narrated by at-Tirmidhi who said the hadeeth is hasan)

The Prophet (may peace be upon him) (also) said: “Do not envy one another, do not hate one another, do not turn away from one another, do not inflate prices on one another, but be, (oh) servants of Allaah, brothers (to one another).”

He ordered us with (giving) advice. He said: “The religion is advice.” So we said, “To whom, oh Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to the common folk.”

He ordered us with helping the oppressed and the oppressor. He said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.” (Narrated by al-Bukhaari)

Allaah informed us that oppression will be darkness on the Day of Judgment. Allaah says: “Indeed, Allaah does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.” (4:4)

The Messenger (may peace be upon him) said (that Allaah says) in a Hadeeth al-Qudsi [1]: “Oh my servants, surely I have made oppression forbidden upon Myself and I have made it forbidden amongst you, therefore do not oppress (one another).”

Allaah has made excessiveness and extremism forbidden in the religion. Allaah says: “Oh People of the Scripture, do not commit excess in your religion or say about Allaah except the truth.”(4:171)

And the Prophet (may peace be upon him) said: “Beware of excessiveness, for certainly the people before you were destroyed because of their excessiveness in the religion.”

He also said: “Do not exaggerate with me as the Christians exaggerated with (Jesus) the son of Mary.”

He (Allaah) made forbidden partisanship and tribalism, as the Messenger of Allaah (may peace be upon him) said: “Whoever is killed under the banner of a people whose cause is not clear and calls to fanatical partisanship or tribalism or supports it and is killed, he dies in a state of jaahiliyyah [2].”

Shaykh al-Islaam ibn Taymiyyah said:

It is not correct for those who educate to make the people into parties or groups and to make enmity and hatred between them. Rather they should be as brothers, cooperating upon righteousness and piety.

As Allaah says: “And cooperate upon righteousness and piety and do not cooperate upon sin and transgression, and have taqwa of Allaah, certainly Allaah is strong in punishment.” (5:2)

It is not (correct) for anyone to take a vow to be in agreement with everything that someone wants, and to support those whom he supports and to become an enemy to those he is an enemy to. Rather whoever does this, he is from the likes of Genghis Khan [3] and those similar to him. They are the ones who make those in agreement with them their supporting friends and they make those who oppose them their hated enemies.

What is binding upon them and their followers is the covenant of Allaah and His Messenger (may peace be upon him). So they must obey Allaah and His Messenger and work by what Allaah and His Messenger ordered. They must make forbidden that which Allaah and His Messenger made forbidden. They must take care of the rights of those (scholars and students) who educate people as Allaah and His Messenger have ordered. So if a teacher (scholar or student) is the one being oppressed, then he aids him and if a teacher is the oppressor, then he does not aid him in his oppression, rather he prevents him from it. As what has been authentically reported is that the Prophet (may peace be upon him) said: “Help your brother if he is an oppressor or oppressed.” A man then said: “Oh Messenger of Allaah, I (can see) helping him if he is being oppressed. But if I see that he is the oppressor how can I help him?!” He said: “Hold him and prevent him from oppression and this is (your) helping him.”

(End of Ibn Taymiyyah’s quote)

It is obligatory for this ummah to establish these affairs of great benefits and upright principles. And (the ummah) must have a concern for this with a true care, whether it be an individual, group, tribe, or government, and specifically the scholars and the students of knowledge. This applies more specifically to those who ascribe themselves to the people of Sunnah and the Jamaa’ah.

So if there is (any) exceeding of the limits of these affairs or anything from them, great corruption will appear in the world and the religion, and this leads to the destruction of these great guideposts. In this is a dangerous evil and great corruption.

And from that of which there is no doubt for the one who has intellect, there has occurred great exceeding of the limits and harmful oppression for the one who speaks the truth. He is rebutted for what is with him of the truth, belittled and insulted, and this is something extremely bad. It coming from a disbeliever (is one thing) but how much more coming from a Muslim?

Therefore it is upon the Muslim ummah, specifically the youth who are its pillars, to honor and respect the truth and magnify it. It is upon them to despise falsehood and its people, whoever they may be. Allaah will honor them, give them might and elevate their affairs because of this. The opposite of this only brings misguidance, trials, and displeasure from Allaah. This will (lead) to punishments in the life of this world. From these punishments is that the enemies will have authority over them until they return to their true religion and adhere to it.

May Allaah give us all success in what pleases Him.

References:

1 Those hadeeth that were reported that Allaah said, but were conveyed by the Messenger of Allaah.
2 Pre-islamic ignorance
3 The founder of the Mongol Empire who came to power by uniting many of the nomadic tribes of northeast Asia.
http://www.britannica.com/EBchecked/topic/229093/Genghis-Khan

Translator: Abu Anas Atif Hasan
Publisher: Al-Binaa Publishing
For easy reading this ebook is copied from PDF and posted with color and text formatting . Original PDF can read or downloaded @ Download A_Heartfelt_Advice_to_the_sons_of_the_Islamic_Ummah.pdf

Q & A : The Causes For Differing And Splitting : Shaykh Abdullaah al-Ghudayaan

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15 Guidelines Regarding the issues of Takfeer (declaring one to be a kaafir) : Shaykh Muhammad Baazmool

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The Guidelines For Takfeer – Shaykh Muhammad Baazmool [PDF]

From the barriers of seeking knowledge : Taking knowledge from the Asaaghir (young) – By Shaykh Abdus Salaam bin Burgess

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Certainly there has appeared between the students of knowledge during this time, the taking of knowledge from those young in age. This phenomenon in reality is a cancerous disease and a chronic illness and it hinders the student of knowledge from his intent and turns him away the sound path that will connect him to knowledge.

That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time.

And from the evidences that give reason to this is the athar of Ibn Mas’ud (may Allaah be pleased with him) when he said:

“The people will not cease to be upon good as long as they take knowledge from their elders, their trusted and their scholars. If they (begin) taking knowledge from their sighaar and evil ones, then they are destroyed”

There is the affirmed Hadeeth on the authority of Abi Umayyah al Jamhee, that the Messenger of Allaah ملس و هيلع الله ىلص said:

“From the signs of the hour is when knowledge sought from al-asaagheer”

The people have differed in relation to the explanation of the word: “as-sighaar”.

There is some speech which Ibn Abdul Barr (may Allaah have Mercy on him) mentioned in al-Jaami’ and ash-shatibi (may Allaah have Mercy on him) mentioned in al-i’tisaam.

Ibn Qutaybah (may Allaah have mercy on him) took the view that as-sighaar are those who are young in age. And he said regarding the athar of Ibn Mas’ud:

“He intended that the people will not cease to be upon good as long as their scholars are mashaayakh (old) and that their scholars are not young (in age), because the shaykh (elderly) has left the pleasure of youth, his temper, his hastiness, his foolishness and he prefers practice and experience and nothing doubtful enters into his knowledge, his desires do not overcome him and he is not tempted by lust or greed. Shaytan does not cause him to fall (but) causes the young to. The one with age has dignity, honor and prestige.”

The young maybe will enter into some of these affairs that the elderly is safe from. If these affairs enter into him and he makes a ruling (then) he is destroyed and destroys others.

Ibn abdul Barr reported that Umar Ibn al-Khattaab (may Allaah be pleased with him) said:

“I knew when the uprightness of the people (was present) and when they became corrupted. When (an issue) of fiqh came from the young (in age) the elderly turned away from following them. And when (an issue) of fiqh came from the elderly; the young followed them and they were both guided.”

Ibn Abdul Barr also reported on the authority of Aboo Ahwas from Abdullah who said:

“Certainly you will always remain upon good as long as knowledge is found in your elderly and when knowledge is found in your young, the young will make the elderly appear foolish.”

In these two Athars are proofs for not taking knowledge from the young. Another besides which Ibn Qutaybah mentioned and it was fear of accepting knowledge if it came from the youth. At any rate, if its wording; as-sagheer is general (then) it is used in a way perceived and meaning (young in age).

This ruling is not without exception regarding the young in age, since a group from amongst the companions and taabi’een used to give fataawa and teach during their youth in the presence of those old in age. Certainly it is rare to find the likes of these individual so what about anyone after them. If they (the young) were present and their uprightness was known and their knowledge was examined and its firmness was apparent and no one from amongst the elders were found, then whatever knowledge they (the young) had with them was taken and safe from fitnah.

Hajjaaj bin Ar-Taah said:

“The people use to dislike that a man speak until grey was seen in his beard.”

The intent is not that knowledge of the young should be abandoned in the presence of the old; no! The intent is only to put people in their proper places. So the right of the intelligent young student is that he is benefited from in research, giving reminders and studies. As for putting him forward for giving rulings and questions being put forward to him the no! Certainly no! Because this will kill him and this is a fitna and deception.

Fudayl ibn Iyaad said:

“If you see a man gathering the people around him, then I say this (person) is crazy. What person gathers the people around him and does not like that they make good his speech”

He also said:

“It has reached me that the scholars of the past when they learned they acted, and when they acted they became busy,When they became busy they became lost (missing) and when they became lost they were sought (after) and when they were sought they fled “

So O seeker of knowledge if you desire knowledge from its source (fountain) then, here are the major scholars, those whose beards have become grey and bodies have become frail and strength have become weak (being exhausted) in knowledge and learning. Their commitments are before their lost and they bring out their treasures before they pass away (along) with them. (As) in the darkness of the night the Badr (moon) passes away.

A point of attention:

During these times the standards have been greatly blemished by the common people regarding properly estimating the scholars. So every individual who can give an eloquent speech, or a meaningful lecture, or a Friday sermon haphazardly becomes a scholar. He then becomes someone returned to for rulings and knowledge is taken from him. This is a painful and apparent affliction which its evil is airborne and it harms is circulated. When the connection of knowledge is (connected) to other than its people and when the affair (are in the hands) of other than its people, then look for the hour (Day of Judgment)

So the student must be warned of taking knowledge from these (types). Except if they are known to be from people who possess knowledge. Not everyone who has good expression is a scholar and not everyone who turns the people’s faces towards him with issues regarding the leaders of the Muslims or the mentioning of the death rate of aids and whatever is similarly to that is a scholar.

(Also) the meaning is not what has proceeded – as some understand it- ex. Not listening to them (the young in age) or not benefitting from their talks, No! The intent is only taking legislative knowledge from them and not raising them to the levels of the scholars and Allaah is the One Who gives success.

Translated by Abu Anas Atif Hasan
May Allaah make this a benefit for myself and the reader
burjes.com/burjes_article012.php

Posted from: Al-Binaa Publishing

If I Supplicated to Allaah with the name Ali – By: Shaykh Saalih al-Fawzan

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Question:

May Allaah treat you well. The questioner asks; If I supplicated to Allaah with the name ” O Ali” (without the adding the AL in front of it) intending the name of Allaah; al-Ali العلي (the Most High) is this imitating the actions of the Raafidah (Shia) those who seek aid from other than Allaah?

Answer:

(Do not say) Ali only (say) علي عظيم (the Most High, the All Mighty) as Allaah says; “He is al-Ali al-Atheem” (2:225)

Why don’t you say ع لي عظ يم Ali Atheem (as mentioned in the ayah) (so) that you will be safe from what you have said; fearing that you maybe supplicating to Ali Ibn Abee Taalib. So if you would have said; O Ali O Atheem (together) as mentioned in the ayah, you would be protected from this accusation.

Translated by: Abu Anas Atif Hasan
http://alfawzan.af.org.sa/node/14826

Posted with Permission from : Al-Binaa Publishing | Durham NC

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Advice During The Time In Which Trials Have Increased, People Of Innovation Have Spread And The Scholars Are Passing Away – By: Shaykh Saalih ibn Fawzaan al-Fawzaan

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Question:

O Virtuous Shaykh, with what do you advise us during this time (in) which trials (fitan) have increased and the people of innovation have become widespread and the death of the scholars? (are increasing)

Answer:

I advise you with the first thing (which is) to have taqwa of Allaah and increase in your supplication to Allaah that He keeps us and you firm upon the religion and that He protects us and you from the evils of trials (fitan).

Then I advise you with seeking knowledge from the people of knowledge and the diligence in seeking knowledge, because one will not fall into trial (fitna) with Allaah’s permission (only) if he has the correct knowledge. But if you don’t have the correct knowledge, maybe you will fall into trial (fitna) while you are not aware (of it) and (while) you don’t know it is trial (fitna). It is upon you to seek knowledge from the people of knowledge and do not become lazy upon seeking knowledge whatever is possible for you.

Translated by Abu Anas Atif Hasan

At-Tawassul (Seeking nearness to Allaah) and it’s Types – By: Shaykh Saalih al-Fawzan

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Question:

The questioner asks O shaykh regarding at-tawassul ( a means of seeking nearness to Allaah with certain actions), it’s types and that is with the supplication of the righteous.

Answer:

At-tawassul is of two types; the type that is legislated (allowed) and the type that is forbidden.

The tawassul which is legislated is

  1. tawassul to Allaah by (using) His Names and Qualities or
  2. tawassul by way of righteous actions or
  3. tawassul in requesting supplication from a living person (who) is present, that he supplicates for you regarding your affairs; All this is permissible.

The tawassul which is forbidden is

  1. the tawassul done by the honor the creation, or by his right or by his personality or his uprightness.

This is the tawaasul which is forbidden. If the one who does so directs anything from worship to the one the tawaasul is made towards, then this is major shirk, just as that which the people of jaahiliyah were upon ( Allaah says) “they worship other than Allaah things that will not harm nor benefit them, they say these are our intercessors with Allaah” (10:18) (also) Just as most of the grave worshippers are upon; those who seek nearness (to Allaah) by way of the deceased with different forms of worship and they say “these will intercede for us with Allaah” and this is major shirk!

Translator: Abu Anas Atif Hasan
alfawzan.af.org.sa/node/14512
Posted with Permission from : Al-Binaa Publishing | Durham NC

What is the ruling if i see someone committing a sin and i do not advise him – Shaykh Abdul Azeez Aali Shaykh

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Question:

What is the ruling if I see someone committing a sin and I do not advise him under the pretense that he already knows the ruling?

Answer:

Man commits sins while he knows, but this is from the ignorance of man. Certainly ignorance is that which overcomes his heart the moment he practices or does actions of disobedience; then he forgets the punishment and threat of Allaah.

Allaah the most High says,

“The repentance accepted by Allah is only for those who do wrong in ignorance”(4:17)

He described them with ignorance even if they were people who possessed knowledge. But the moment they began practicing evil and fell into it; the ignorance over took their hearts, and man (then) forgets about the greatness of Allaah and the completeness of His knowledge; Allaah’s acquaintance of him, and that Allaah sees him and knows his secrets. This one becomes neglectful of all of these affairs. So there is a must to give him advice, and warn him regarding the anger of Allaah; so that you establish that which is obligatory upon you in calling to Allaah.

As the prophet ملسو هيلع للها ىلص said:

“if one of you sees an evil then let him change with hand, and if he is not able then with his tongue, and if able to; then in his heart that is the weakest of faith”

Translator: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC

The evidence that points to the obligation of covering the face for the woman – Shaykh Saalih al-Fawzaan

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Question:

May Allaah keep you firm. We hope from you clarification of the evidence that points to the obligation of covering the face for the woman.

Answer:

The evidence is from Quran and Sunnah (Allaah says)

“And when you ask for something, ask them from behind a hijaab.”(33:53)

And the hijaab is that which conceals the women from a cloth, a wall or a door.

Allaah says;

“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be harmed…” (33:59)

So in the hijaab is prevention from the harm of evil doers (from) what they desire from her. If she covers then the evil doers and hypocrites will have no desire for her. But if she removes (it) then the evil doers and hypocrites will desire what she has.

Ibn Abbas was asked about the meaning of the verse, “to bring down over themselves [part] of their outer garments” (33:59) He then took the area of his garment and placed it over his face; clarifying that this is the meaning of it (covering the face).

Aaisha (may Allaah be pleased with her) said “when we were with the Messenger of Allaah in the state of ihram (during hajj); when men would pass by us we would put our khimar down over our heads and faces and when the men would proceed by us we would remove it. All this was in the presence of the prophet س لم و ع ل يه صل and he approved of that.

The hijaab my brothers Allaah mentioned regarding it two benefits;

  • The first benefit: that it is purification for the heart (as Allaah says) “That is more pure for your hearts and for theirs” (33:53) And what single male or female Muslim does not want a pure heart?!
  • The second benefit: it prevents the harm of the hypocrites and evil doers and (their) enjoyment of her. So when she (properly) wears hijaab they are not able to see her face; therefore finding pleasure in her. (Allaah says) “That is more suitable that they will be known” (33:59) Meaning they will be known for chastity “and not be harmed” (33:59) (Meaning) their desires for her will be cut (off), but if they see her revealing and uncovered; they will desire her and harm her.

http://alfawzan.af.org.sa/node/14846
Translated by: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
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