Shaykh Ibn Uthaymeen about the Saudi Arabian government

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (128 A)
Date: 1417-02-04/1996-06-20
Reference: Darulhadith.com
Audio and Translation courtesy of aFatwa.com (site is down)

Shaykh Ibn ‘Uthaymîn:

As for this government, you know that the country rules by Islâmic Sharî’ah. The judges only judge by Islâmic Sharî’ah. The fast is maintained. The pilgrimage is maintained. The lectures in the mosques are maintained. As for the one who errs or is liable to fall into a tribulation (fitnah), then both the evil and that which leads to the evil has to be prevented.

If we (take a) look at our country, we neither see buildings upon the graves, Tawâf around the graves or Sûfiyyah’s and others innovations publicly. However, it is possible that some [people] possess the innovations of Sûfiyyah and the like that they keep for themselves. On the other hand, all societies have some form of corruption.

If we consider this and compare it with other adjacent countries outside of Saudi Arabia, we see a very big difference. Alcoholic drinks (Khamr) are sold openly in the stores in some adjacent countries. The restaurants are open in daytime during Ramadhân so that one can eat and drink as much as one wants. There are prostitutes in public. Some who travel to these countries as tourists told me that one is asked as soon as one arrives at the airport:

“There are boys and girls. What do you want?”

This is taking place publicly. One has to face the facts concerning one’s government and one’s country. He should not disseminate the bad sides that the ruler might be excused for and completely ignore the good sides. It is as if there is nothing good at all in the government. It is not fair. Allâh (ta’âlâ) said:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى

” O you who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh.” (5:8, interpretation of the meanings)

If someone were to ask why something like this happens, then the answer is primarily an unrestrained vigilance. It is neither curbed by the Sharî’ah nor the common sense, which is due to ignorance. Secondly, it is due to the desire. Thus, all of it is due to two things: Ignorance about the Sharî’ah or the wisdom or also the desire. Although he knows that it is wrong he (still) disseminates these things that entice the people away from the rulers and fills them with hate towards them. He does it only because he has something against the rulers and wants to vent his anger on them.

Check Others

Shaykh Ibn Uthaymeen about the Arab rulers [Video|Ar-En Subtitles]

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (51 B)
Reference: Darulhadith.com

Claim : Peace treaties with Kuffar is Kufr – Shaykh ibn Uthaymin [Video|Ar-En Subtitles]

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (78 B) 1415-06-14/1994-11-17
Sound-file: http://www.ibnbaz.se/713-6474481
Reference: Darulhadith.com, Sweden
Audio and Translation courtesy of aFatwa.com

Question: Regarding peace with the disbelievers, some say that it is unrestricted disbelief. Others say that it isn’t…

They talk much about the scholars yet they do little themselves – Shaykh Saalih al-Fawzaan [Video|Ar-En Subtitles]

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: Cassette tape ”Aqwâl-ul-´Ulamâ’ fîl-Jihâd”
Reference: Darulhadith, Sweden
Translation and Video by aFatwa.com (site is down)

Question: After the reckless attacks, the scholars that follow the methodology of the Salaf have been slandered a lot. They are accused of coaxing the disbelievers and of being to their satisfaction. How do you advise these people who say this?

Shaykh al-Fawzân: What has this person, who slanders the scholars and accuses them of this and that, done himself? What has he done himself? What has he himself done? What has he done against the disbelievers? Or is he only talking without doing anything?

Secondly, he is asked the question: Do you know what is means to coax? Do you know what it means to be to someone’s satisfaction? There is a difference between coaxing and pleasing someone. Does he know the difference? Or is he talking without knowledge?

Thirdly, one should during these circumstances keep one’s mouth closed. One should keep the mouth closed in order not to fall into gossiping, backbiting, and splitting the Muslims. The human is obliged to keep the mouth closed. These issues have their men who take care of them; the scholars and the rulers. They are the ones who treat these issues. It is namely not these people’s concern. There are correct people who take care of them. Allâh says:

“When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).” (The Qur’ân 4:83, interpretation of the meanings)

Not everyone is able to delve into these matters. These matters are for those charged with authority and they are the scholars and the rulers. This is their responsibility and we are obliged to advise them and pray for them that they get success in what they are doing and that they firmly remain established upon the truth. We have nevertheless no right to sit in our meetings and backbite this one, slander that one and insult the third. This is pure evil. There is no good in it. It is pure evil. All it leads to is the splitting of the Muslims and that one gets evil thoughts about the scholars and the rulers. And in the end, there’s just more tribulations.

It is obligatory to understand these matters. These issues are not a big mess. Religious issues have rules and principles. They have their sources. If you have some knowledge or something to clarify, then you should go to those responsible or write them a letter. However, that you should speak in sittings, this is considered to be disallowed. It leads to tribulations and evilness. You are talking with ignorant people who do not understand anything. You thereafter incite them against their brothers and rulers. Where is the benefit in this? If you have some knowledge or something to say, then you should go to the rulers. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“The religion is an advice.” They (the companions) said: “To whom, O messenger of Allâh?” He said: “To Allâh, His book, His messenger, the leaders and laymen of the Muslims.”

A Nasîhah means that you advise, not that you disparage people and accuse them of coaxing and that they are to other’s satisfaction. It is worse than what you are afraid of.

The Attack on the Madhahib and the forbidding of Taqlid (blind following) of today – Shaykh al-Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: sahab.net/forums/index.php?showtopic=136887
Reference: Darulhadith.com
Translation & video: aFatwa.com

Question:

People who subscribe to knowledge and especially young students look down upon Fiqh-matters and especially the books of the Madhâhib. Their argument is that they do not consist of evidence. They even look down upon the Ijtihâd of the Imams in this matter. What do you advise in terms of this and the respect for the Imams of the Madhâhib and the importance of the Madhâhib. There are people today who look down upon them, criticize them and say that they are freed from the Madhâhib and that they take directly from the Qur’ân and Sunnah.

Shaykh al-Fawzân:

It is a deviation. We have said that and clarified it. We said that the one who fulfils the conditions of Ijtihâd does Ijtihâd. He is not allowed to follow blindly. THESE ARE HOWEVER FEW TODAY, IF THEY EVEN EXIST. The more time passes, the more the knowledge disappears. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”

The more time passes, the more the knowledge disappears. It has also been reported that by the end of time, few scholars will exist and many readers [will exist]. Many readers who lack understanding will exist.

It is wrong to ignore the Fiqh-books. Fiqh is the richness of this Ummah. It is a great richness. However, that does not mean that we take everything that is in them to heart. We filter (I.e. right from mistakes). The one who has the capacity filters. He takes that which is strongest according to the evidence. We said that there are four types of people; an absolute Mujtahid, a Mujtahid within his Madhhab who considers what opinion is the correct one, one who follows blindly and a layman. This fiqh is, as said, a great richness in the hands of the scholars. They study it and take help from it in order to understand the Qur’ân and Sunnah. They take its verdicts and the statements of the Imams that agree with the evidence and leave that which contradicts the evidence.

As for the one who ignores it and says that they shall do a new Ijtihâd… Who is the one who is to make a new Ijtihâd? There is none! It is a deviation. Are you who say that you shall make a new Ijtihâd as the four Imams? Such as Imâm Ahmad and Imâm Mâlik? What does this mean? I wish that they existed. But you don’t have more than the smallest who follows blindly. You have nothing to come with. Don’t destroy yourself. Don’t destroy others. Fear Allâh! It is allowed to blindly follow in necessity. Allâh (ta’âlâ) said:

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ

“So ask the people of the message if you do not know.” (16:43)

This is a blind following in necessity. It is OBLIGATORY to blindly follow in necessity. It is prohibited to blindly follow in the case of capability. It is forbidden for the one who is able to make Ijtihâd to blindly follow. In necessity, it is obligatory to blindly follow. It is not fully prohibited to blindly follow and neither is it fully allowed to blindly follow. The matter is thusly detailed. We do not say that you should take to heart everything that exists in Fiqh. We say that you should filter and follow that which is based on evidence. They are after all more knowledgeable than you about proving and the extraction of rulings. You have nothing to come with. You should rely on them and the words of the Fuqahâ’ and look to their evidence. If you are able to consider, do so. If you are not able to, you follow that which is (written) there even if you do not know of the evidence. For this is a necessity. This has to be understood. There are people who fight the Madhâhib today. Where should the people go? Should they deviate? There is one who has authored a book by the name “Islâm without Madhâhib”. What without Madhâhib? Where should the people go then? Should they go to the ignoramuses? This is a great problem.

Terrorism – See how Shaykh al-Fawzan floored Suicide-Bombers

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Lecture: Ta’sîl-ul-Intimâ’ wal-Muwâtanah ash-Shar´iyyah
Source: alfawzan.ws/allmohadrat?page=1
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Shaykh al-Fawzân: It is obligatory upon the Muslims to respect the governmental facilities and to take care of them and make sure that they develop. What should then be said about devastating facilities and to blow them up and the likes? Not even the mosques are safe from them anymore. They blow them up and throw bombs into them. They kill the people in their mosques. They blow up their buildings and facilities. In addition, they claim that it is from Jihâd for Allâh’s sake and that they are Mujâhidûn.

One has to be aware of this and alert those who are deceived by these and think that this really is from Jihâd and that the deed is noble [while it absolutely is not]. The deed is in fact a destruction and Allâh does not love those who spread corruption. This is from spreading corruption upon the earth and Allâh does not love those who spread corruption.

Morover, innocent people are killed. People whom Allâh has forbidden to kill without due right. They commit sins and they may even kill themselves. They blow themselves up and say that it is martyrdom. How can a self-killer be a martyr when the messenger (sallâ Allâhu ‘alayhi wa sallam) said that he is in the Fire? Allâh (jalla wa ‘alâ) said:

“Do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allah , is [always] easy.” (4:29-30)

The prophet (sallâ Allâhu ‘alayhi wa sallam) said in the authentic Hadîth:

“The one who kills himself with poison will have it in his hand and drink it slowly and swallow it in hell. The one who kills himself with an iron will have the iron in the hand and stab himself with it in hell. The one who kills himself by throwing himself down a mountain will be thrown down into hell.” (Muslim 175)

A self-killer has done a Kabîrah (great sin). How can he be a martyr? How can one say that he is going to paradise when the prophet (sallâ Allâhu ‘alayhi wa sallam) said that he is going to the Fire? Allâh allowed martyrdom to be reached if one dies for His sake. THEY (MARTYRS) ARE KILLED. They were killed:

“And never think of those who have been killed in the cause of Allah as dead.” (3:169)

“And do not say about those who are killed in the way of Allah , “They are dead.” Rather, they are alive” (2:154)

It is the one who dies in Jihâd under the banner of the Muslims who is a martyr. The one who is killed by the enemy. As for the person who takes his own life, he has done a great sin and risks ending up in the Fire.

When the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked about the person who fights with vigilance, courage and so on and who from among them fights for Allah’s sake, he said:

“The one who fights so that the word of Allâh shall be the highest fights for Allâh’s sake.”

The matter should be referred to the word of Allâh and His messenger (sallâ Allâhu ‘alayhi wa sallam) and not to deviant destroyers who brainwash people and give them these foul opinions.

That they destroy the administrations and facilities of the country and even the mosques goes to show that they have nothing to do with Jihâd for Allâh’s sake.

If one risks being cursed for having urinated on the road or in the shadow of a tree, one may ask how the matter is if one blows up buildings with people in them.

These people are obliged to repent before Allâh (‘azza wa jall) and to see the difference between friend and enemy and to learn beneficial knowledge by which Allâh guides them with to the straight way. They should not take knowledge from misleading people.

Saying ‘Good morning/evening’ – Shaykh Bin Bâz

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz
Source: binbaz.org.sa/mat/17636
aFatwa.com (site no more exists)

Question:

Some brothers limit their speech by; ‘good morning…good evening’ instead of ‘assalâmu alaykum wa rahmatu Allâh wa barakâtuh’ ie the greeting of Islâm. So is there any advice concerning this?

Shaykh Ibn Bâz:

Yes, that is not permitted. What is obligatory is to start with the ‘Salâm’. ‘Assalâmu alaykum. You do not say ‘good morning’ and ‘good evening’ but rather say: ‘Assalâmu alaykum. And if he said; ‘wa rahmatu Allâh wa barakatuh’ is better and perfect/complete.

Thereafter (after starting with the Salaam) he may says; ‘Good morning’, ‘may Allâh give you a good morning’, ‘may Allâh give you a good evening’, ‘how are you’, ‘how are your children’, ‘how is your family’, (this is) a good added greeting. However he starts by saying; ‘Assalâmu alaykum and that is the minimum. And if he added ‘wa rahmatu Allâh wa barakâtuh’ then that is better.

And this is how the Prophet (peace & blessings of Allâh be upon him) was with his companions. One time a man came in (joined them) and said: “Assalâmu ‘alaykum (peace be upon you).” The Prophet said, “[He will have] ten hasanât (rewards).” Another man passed by and said “Assalâmu ‘alaykum wa rahmatu Allâh.” The Prophet, “[He will have] twenty hasanât.” Another man passed by and said “Assalâmu ‘alaykum wa rahmatu Allâhi wa barakâtuh.” The Prophet, “[He will have] thirty hasanât.” [Bukhâri]

And this is the virtue of that point of view.

Is Jihad Fardh ‘Ayn (obligatory upon everyone) ? – Imam ibn Uthaymeen

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (212 B)
Date: 1420-03-24/1999-07-07
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Question:

What is the ruling on Jihâd today? Is it obligatory for some Muslims or for all? When is it obligatory for the entire Ummah if it only is obligatory for some Muslims?

Shaykh Ibn ‘Uthaymîn:

 Firstly, you have to know that Jihâd is not obligatory for all Muslims. This is impossible. Allâh (ta’âlâ) said:

“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.” (9:122)

If all were to have gone out in Jihâd, the rest of the prescriptions and rituals would have ended. However, it can become Fardh ‘Ayn (obligatory for all Muslims) in the following cases:

1 – On the frontline. If one comes here, one should accomplish the war.

Allâh (ta’âlâ) said:

“O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah , and his refuge is Hell – and wretched is the destination.” (8:15-16)

2 – When the enemy attacks one’s country. Here it becomes obligatory to fight to defend oneself and one’s Islamic country.

3 – When the LEADER orders him to go out in Jihâd. Write the word “LEADER” with capital letters. It means that one has to have a leader who leads the Islamic army. When the LEADER orders him to go out in Jihâd, he has to go out. When he orders a country’s population to go out in Jihâd, they have to do it. For it is forbidden to be disobedient towards the rulers. When they are told to do it, they become obliged to fulfill it.

4 – When there is a need of the person. An example of that is that a person is a loner in knowing how a specific weapon is to be managed. In this case, it becomes obligatory for him to fight.

As for what is beyond these four situations, it is not obligatory for all Muslims to fight. Thereto, JIHÂD MUST BE UNDER THE LEAD OF A LEADER. OTHERWISE, A GUERRILLA WAR WOULD HAPPEN. THERE HAS TO BE A LEADER WHO IS LEADING THE ISLAMIC UMMAH. YOU THEREFORE SEE THAT IT DOES NOT GO WELL FOR THOSE WHO GO OUT IN JIHÂD WITHOUT THE LEADERSHIP OF A LEADER. There is a risk that they even attack each other. If they were to triumph, they begin to fight each other.

I ask Allâh that He helps us strive against ourselves. We have to strive against ourselves at the moment. Hearts are sick. The limbs are deficient. Hearts fight against each other. It is firstly this that is in need of Jihâd.

Ibn ‘Uthaymeen on April fools And Its Dangers

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: islamcast.wordpress.com/2009/03/29
Reference: Darulhadith.com
Translation & video: aFatwa.com

Shaykh Ibn ‘Uthaymîn:

I warn my Muslim brothers against what some stupid people do when they narrate april jokes. This lie have they taken from the jews, the christians, fire-worshipers (Majûs) and other disbelievers.

Not only is this act a lie, which is in itself forbidden according to the Sharî’ah, it also involves imitating the disbelievers, which is forbidden. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“Whoever imitates a people belongs to them.”

Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh) said:

“Its chain of narration is good.”

The least one could say is that it is forbidden, even if it seemingly entails disbelief.

Together with these two sins, the Muslim becomes humiliated before his enemy. It is generally known that the one who is imitated boasts before the imitator and sees himself as being in front of him. The imitator thus becomes weak so that he imitates him. The believer thusly becomes degraded since he subjugates himself and follows the disbelievers.

The fourth sin is that this filthy lie is often about taking someone else’s money unjustly and scaring the Muslims. They maybe lie and tell the family that they will be having guests. As a result thereof they prepare a great meal and meat and the like. They might also lie and tell them horrifying news of a relative being run over by a car or the like. This is not allowed.

The Spherical Earth in an Orbit – Imam al-Albani [Video|Ar-En Subtitles]

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr 435 & 436
Reference and translation by our brothers at: alalbaany com, asaheeha translations.
aFatwa.com (site is down)

Question: “Is the earth round or flat?”

Shaykh al-Albaani: It is round,[1] and the issue of the earth being round or flat is not an affair related to actions nor faith, such that it is obligatory for the Muslim to know the Islamically legislated ruling about it if it is related to actions in order to worship Allaah by it like the rest of the acts of worship, or for him to believe in it in the depth of his heart and soul if it is a belief that every Muslim is commanded to believe in. Rather, it is an issue that can be understood upon two (different) ways from the explanation of some aayaat in the noble Qur’aan. And no doubt — as is the case with most issues — one of the views will be correct and the other will be wrong. Thus, whoever makes ijtihaad[2] while he is qualified to do so — and the first condition for this qualification is knowledge of the Arabic language — then whether he is right or wrong, as (the questioner) himself knows, whoever is right has two rewards and whoever errs has one reward.[3]

And these aayaat that have come with regard to the earth, about whether it is moving, round or whether it is stationary — there isn’t a decisive text that would support either of the two different views. Therefore, we said that this is not an affair related to belief about which there must be a united opinion as we believe to the case with the ‘aqeedah (belief) of the salaf (righteous predecessors). It could be understood from some of the aayaat from the noble Qur’aan related to this subject that the earth is stationary and flat, and it could be understood from some other (aayaat) that it is moving and orbiting. And this (latter) opinion is that which carries more weight in our view and agrees with the natural reality which every individual from the people perceives (to be true), whether he is a Muslim or a disbeliever.

And it is sufficient for us to know that there isn’t a decisive proof about this issue with those who insist on opposing that which is established scientifically today: that the earth moves and that it orbits around the sun. It is sufficient, for knowing that there isn’t a clear text contradicting this idea or this astronomical view, that many of the Muslim scholars whose knowledge and excellence all of the Muslims acknowledge — especially us Salafis[4] who believe in the leadership of Shaykh ul-Islaam ibn Taimiyyah in knowledge of the Book and the Sunnah, and Ibn Qayyim az-Jawziyyah, let alone other than them — used to believe the opposite of what is being spread now based on some apparent indications of the Qur’aan, such as the aayah {And the mountains He has fixed firmly}[5] for example, {And after that He spread the earth}[6] and similar aayaat. They did not understand (and deduce) this opposing rigid opinion from (these aayaat), firstly due to the apparent indications of other (Qur’aanic) texts, and secondly due to astronomical, scientific fact. And the like of the aayah that describes the mountains with respect to the earth to be like anchors with respect to ships does not necessitate linguistically that the earth does not move at all, but rather it negates a disordered movement.[7] And similar to this aayah is the aayah: {And the mountains [We have made] as pegs},[8] because we know by observation that the peg with respect to the animal does not prevent it from moving [i.e, when you tie the animal to the peg], but rather the peg prevents it from moving chaotically such that it would flee and go off however it wants — no, our Lord has arranged the orbiting of the earth like the circulating of the horse around the peg. Hence, Him making the mountains as pegs is contrary to what they claim; it (actually) confirms the movement of the earth, but it confirms a scientific movement that is well-known today to be organized and very precise throughout the year such that it does not change by a single second. Likewise, the anchors don’t prevent the ship from moving.

[1] the words that follow were said by the Shaykh upon request from the questioner to explain more on the issue
[2] independent reasoning
[3] Saheeh al-Bukhaari #7352
[4] those who follow the way of the Salaf
[5] Surat un-Naazi’aat, 79:32
[6] Surat un-Naazi’aat, 79:30
[7] also refer to the aayah: “And He has affixed into the earth mountains standing firm, lest it should shake with you…;” Surat un-Nahl, 16:15
[8] Surat un-Naba, 78:7

Groupings , Partisanship & Gossiping – Shaykh Ibn ‘Uthaymîn

The Groupings and Partisanship of the Children – Shaykh Ibn ‘Uthaymîn

For more, visit: aFatwa.com (site is down)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (66 A)

Shaykh Ibn ‘Uthaymîn: From the fear of Allâh (subhânahu wa ta’âlâ) is that one puts great importance on guiding the creation by spreading true knowledge from the Book of Allâh and the Sunnah of His messenger (sallâ Allâhu ‘alayhi wa sallam) and to explain for them the way of the companions and their righteous followers and instruct them to what the prophet (sallâ Allâhu ‘alayhi wa sallam) instructed to when he said:

“From the good Islam of a person is leaving alone that which does not concern him”

(at-Tirmidhî (2318).)

If you see a person returning [heading] towards Allâh (‘azza wa jall) and busying himself with that which concerns him and only cares about coming closer to Allâh, then you should know that it is from his good islam.

If you see a person caring about insignificant matters of no concern to him and that his time often goes to gossip and a lot of questions, then you should know that it is from his deficient islam. Thus, the prophet (sallâ Allâhu ‘alayhi wa sallam) forbade gossip and a lot of questions. It is time wasting. It is wastage of time. If a person becomes inflicted by this disease, he will waste his time. He first asks a person regarding what has happened and what this and that one has said. He thereafter goes to the next person and asks the same thing and so on and so forth. That is how he wastes his time and other’s time.

However, were he only to care about that which concerns him… It is okay to ask about what has happened and what is happening in the society if there is a need to ask and if the purpose is to treat and eradicate the problem. The purpose should not be to slander others and cause splitting. There are people who are like that today. Some people have a good intention. But this impoverished person (Miskîn) got this disease, namely to only care about gossip and what this and that individual has said and what this and that group has said. He does not ask in order to treat the disease and eradicate the splitting. He asks in order to slander or to be as the children who say:

“You are either with these or with those!”

We only know of this grouping and this partisanship from the children. That is why I advise you to entirely avoid this matter. It entails no benefit. It only wastes time. The messenger (sallâ Allâhu ‘alayhi wa sallam) forbade that money and time should be wasted with gossip and a lot of questions.

al-Fawzan: Who, if not Ahl-ul-Ahwa? (Emotional, explicit, must see) [Video|Ar-En]

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site no more exists)

Reciter: Imâm al-Barbahârî said:

“Bear in mind that all whims are evil. They all call to the sword.” (Sharh-us-Sunnah 147)

Shaykh al-Fawzân: They call to the sword, that is, to the tribulation. The civil wars and splitting has only been caused by Ahl-ul-Ahwâ’ such as Mu’tazilah, Khawârij and others from among Ahl-ul-Ahwâ’. They are the ones who are responsible for the tribulations; Mu’tazilah, Khawârij, Rawâfidh and others. The tribulations have only been caused by them.

Who killed ‘Uthmân (radhiya Allâhu ‘anh)?

Who killed ‘Alî bin Abî Tâlib (radhiya Allâhu ‘anh)?

Who caused the tribulations between the Muslims after that if not these Ahl-ul-Ahwâ’?

Who was it that got al-Ma’mûn and his successors to put Ahl-us-Sunmnah on trial so that they even dragged their Imâm Ahmad bin Hanbal (rahimahullâh), beat him and imprisoned him if not Ahl-ul-Ahwâ’?

Who was it that imprisoned Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh) so that he died in the prison if not these Ahl-ul-Ahwâ’?

We are obliged to beware of these people. Their evil leads to the splitting of the Muslims, rebellion against the Muslim ruler and that the Muslims scatter into sects and groups instead of being one single nation (Ummah).

A Message to the Woman – by Shaykh Salih al-Fawzan [Video|Ar-En]

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Lecture: Risâlah ilâl-Mar’ah
Source: alfawzan.ws/node/5405
Reference: Maktabah Darulhadith.com
aFatwa.com

Shaykh Fawzaan (hafidahullâh) said:

In the Name of Allâh, the Most Beneficent, the Most Merciful.

All praise is due to Allâh and may the blessings and peace be upon our prophet Muhammad and all of his family and companions.

In these two blessed Friday sermons, we have heard a lot of good by our preacher (Khatîb) –may Allâh grant him success. He spoke on one of the most serious issues, namely the issue of women.

O brothers! Allâh (subhânahu wa ta’âlâ) created the woman, just as the man, for a great duty in this life. Each got their (own) task. The men got their tasks and the women got their tasks. If each stick to their own task and fulfill it, the society would attain a great deal of good. If this order were to be shaken, a great deficiency would occur, just as you heard about the role of the woman in the pre-Islamic time of ignorance, as well as her role in the disbelieving countries of today and her role with the religious Muslims.

The woman is very important and that is why the prophet (sallâ Allâhu ‘alayhi wa sallam) ordered that she is well taken care of. He said in his Kutbah (sermon) on ‘Arafah in connection to his farewell pilgrimage:

“Treat your women well, for they are captives with you.” (Ibn Mâjah 1851)

The prophet (sallâ Allâhu ‘alayhi wa sallam) ordered us to take good care of the women because they play an important role in the society. It’s not only about taking good care of them and giving them their due rights… this is obligatory, what is more important is to protect them from indecencies – the woman is weak as you know – and [to protect them from] trying appearances [i.e. fitnah] and letting them do whatever they want to do. This is the most important thing the prophet (sallâ Allâhu ‘alayhi wa sallam) ordered [in regards to women], namely that we protect them. Allâh (jalla wa ‘alâ) said:

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ

“Men are in charge of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband’s absence what Allâh orders them to guard (e.g. their chastity, their husband’s property, etc.).” (The Qur’ân 4:34)

What does it mean that the man is in charge of the woman? Is it only about providing (for her) and justice? It is not only about that. His responsibility is (also) about something that is more important. He should namely protect this woman so that she doesn’t lose it, frees herself and [begins to] take shyness and chastity lightly. This is the greatest responsibility of the man in regards to the woman.

The “man” in the verse is not only referring to the husband. The man, whether it be her father, brother or some other guardian, is responsible for her and protects her. If it were to go to the length of him having to punish her, he then does it1:

وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ

“But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them.” (The Qur’ân 4:34, interpretation of the meanings)

The woman is thus in need of being under observation.

The enemies of Islam of these days concentrate on the issue of women. They know that she is the most serious matter in the society. They focus on her. They wage war against the chastity and honour and consider it to be oppression against women. If the woman sticks to chastity and honour, they say that she is deprived of liberty. The fact of the matter is that it is just at that time her freedom (liberty) is preserved (i.e. when she sticks to chastity and honour). She can feely obey Allâh, raise her children and fulfill that which Allâh has given her as a responsibility. She is as a shepherdess in the home of her husband and (is) responsible for her flock. This is her true freedom.

As for her freedom in nudity, indecencies in front of other people, flirtatious gait in the stores/shops and the ability to go wherever she wants to, then this is a type of slavery and not a freedom. It’s slavery to temptation and satan.

O servants of Allâh! Freedom lies in obeying and worshiping Allâh. Therein lies the glory of the soul and the honour of the human and their happiness in this life and the next one. The one who acts disobediently towards Allâh and his commands, whether it is about women or anything else, is one of the degraded slaves of the devils among the humans and the Jinns. It is slavery and not freedom.

We have to know this! We have to preserve our women among the wives, daughters and relatives. We have to cooperate in protecting them and to refrain from listening to this propaganda [by the Kuffâr in west]. The Kuffâr (disbelievers) are trying to eradicate Islam by all possible means. The greatest ways of destruction is to destroy the woman. Because the woman is the basis of the family and the home. If she is destroyed, the home and the family is destroyed as well. The daughters will be destroyed after having copied their destroyed mothers and relatives. Thus, we have to safeguard our women.

Even If the Kuffâr have been successful in degrading some Islamic countries, they will never – by the will and motion of Allâh – succeed in doing the same thing with this county, which is the country of the two holy mosques in which the revelation was sent down to and in which the messenger (sallâ Allâhu ‘alayhi wa sallam) was sent. Herein are men who take care of her honour, even if some deluded men and women take this issue lightly. This country has men who safeguard their honour and the honour of their female relatives. You belong to them – in sha’ Allâh – and (those) who will initiate it.

We have to fear Allâh (subhânahu wa ta’âlâ) and live up to this great responsibility. If we do it, we’ll protect our homes, children, families and societies. She is thusly the basis. Thus, the enemy focuses on her. They are focused on the woman. They got her in a specific focus you are familiar with; in books, papers, magazines, newspapers, media, internet, and all other (possible) fields. They want this country to end up as the other countries so that the manners disappear and the honour gets lost. It will then become easy for the Kuffar (disbelievers) to eradicate Islam from its basis. The poet said:

‘The nations exist as long as their manners exist, when their manners vanish, so do they.’

If the manners disappear, then there is nothing left. The purpose of the manners is the honour, behavior, shyness and dignity. This is what the manners are (ahlâq). Another poet said:

‘I do not say that one should allow the women to show their faces as the men and to walk around in the shops, they have a lot of duties in their homes as the man who is the possessor of the sword and the spear.’2

The woman has her line of work and the man has his. If each of them does their suitable works, the society will then be good and the welfare will be complete. But if this order were to be shaken, the society would then become deficient. That is why the prophet (sallâ Allâhu ‘alayhi wa sallam) cursed the masculine women and the feminine men. All of this just to preserve the woman and allow her to stay in her natural nature, religion, character and honour. The glory and honour should be protected and preserved. Read the chapter “an-Nûr” (of the Qur’ân). You will find therein how greatly and notably the women are protected with covering and permission before one enters into the homes. The same goes for the Sunnah. The prophet (sallâ Allâhu ‘alayhi wa sallam) forbade the woman from travelling alone without a Mahram and said:

“It is not allowed for a woman who believes in Allâh and the Last day to travel without a Mahram.”
(al-Bukhari [3006] and Muslim [1341])

He forbade that she is alone in private with a man who’s not her Mahram and said:

“A man is not alone with a woman but that the Shaytân makes a third.” (at-Tirmidhi 1171)

He forbade the women from mixing with the men. That is why the women prayed with the Muslims behind the messenger of Allâh (sallâ Allâhu ‘alayhi wa sallam) and behind the men in the mosque of the messenger of Allâh (sallâ Allâhu ‘alayhi wa sallam). They were so covered that no one could recognize them. They prayed behind the men. Herein is a proof that mixing is prohibited between both of the sexes. If a woman is not allowed to mix with men in the mosque, which is a place of worship and piousness, one can then ask how she would be allowed to mix with them in offices, amusement parks, parties, and markets. This matter is very serious. We’re surrounded by the enemy now and an ideological warfare. You are well aware of the ideological warfare that is taking place now. The Kuffar (disbelievers) are waging war against the Muslim countries with weapons, ideologies and all other means. We are, as I said before, surrounded by the enemy. We have to be observant.

If we are with Allâh, Allâh is with us. He said:

لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى

“He (Allâh) said: “Fear not, verily! I am with you both, hearing and seeing.” (The Qur’ân 20:46)

If we are with Allâh, Allâh is then with us. And if Allâh is with us, nobody can hurt us:

لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا

“Be not sad (or afraid), surely Allâh is with us.” (The Qur’ân 9:40, interpretation of the meanings)

But who is Allâh with? Allâh is especially with the pious, those who do the right and the believers. We thusly have to be with Allâh (subhânahu wa ta’âlâ). The prophet (sallâ Allâhu ‘alayhi wa sallam) said to Ibn ‘Abbâs [what means]:

“Boy! Take care of Allâh and He will take care of you. Take care of Allâh and you will find Him in front of you.”
(at-Tirmidhî 2516)

We have to, as I said before, be with Allâh, obey Him and follow His commands and avoid His prohibitions for Him (subhânahu wa ta’âlâ) to be with us with His victory, His support and His help.

I ask Allâh for forgiveness and I repent before Him. And I ask Allâh to preserve us and you with His preservation and that He looks after us and you with His victory and help. And may the blessings and peace be upon our prophet Muhammad and all of his family and companions

 Footnotes:

1: What is intended here is not severe beating as is generally done in west by indecorous men, see Tafsir ibn Kathîr verse 4:34 for the explanation.

2: Obviously, the beauty of this poetical verse cannot be seen in the English language.

Actions should be ascribed to Allah, not His attributes – Shaykh al-Fawzan

Question: What is the ruling on saying “Fate wanted”? It is for example said “I wanted to visit him but fate wanted something else”.

Shaykh al-Fawzân: It is not allowed that actions are ascribed to the Attributes so that one says: “Fate wanted”, “The will of Allâh wanted” or the like. One should however say: “Allâh wanted” and “Allâh (subhânahu wa ta’âlâ) decided”.  Actions should be ascribed to Allâh, not His attributes.

Source: Sharh Lum´at-il-I´tiqâd, p. 298

Ref: Darulhadith.com
aFatwa.com (site is down)

Wife hates that her husband practices polygyny, is she now a Kafirah? – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/7394, Reference: Darulhadith.com
aFatwa.com

Question:

The wife hates that her husband should marry with another woman even though she knows that Allâh has prescribed it and allowed it. Is she now considered to hate something Allâh has prescribed?

Shaykh al-Fawzân:

This question has been posed several times. It is a natural hate, not a religious such. She is not hating that which Allâh has revealed. She is a believer and a Muslim. This is part of the female jealousy. This is the jealousy among the women. It is only part of the natural hate. It is not a hate towards that which Allâh has prescribed. It is only a hate towards the co-wife.

Wiswas-related: He feels a drop leave his private part after Wudhû’ – ´Allâmah Sâlih bin Fawzân al-Fawzân

Question:

When a person makes ablution after having answered the call of nature, he feels a drop leave his private-part. What should he do?

Shaykh al-Fawzân:

Those are obsessive thoughts. After having answered the call of nature, he washes or dries and washes himself. He thereafter makes ablution and prays without paying attention to the obsessive thoughts and whether a drop has come out or not. Those are obsessive thoughts one should not care about.

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Lecture: Kullukum Râ´in
Source: http://alfawzan.ws/allmohadrat?page=4

aFatwadotcom ( the site is down)

The difference between Takfir upon a kind and Takfir upon an individual – Shaykh Abdul-Karîm al-Khudhayr

Scholar: ´Allâmah ´Abdul-Karîm bin ´Abdillâh al-Khudhayr
Source: khudheir.com/audio/2596, Reference: Darulhadith.com, aFatwa.com

Question: Does the one who says that the Qur’ân is created apostate?

Shaykh al-Khudhayr:

Salaf did Takfîr upon the one who says that the speech of Allâh is created. This however, is Takfîr upon a kind and not upon an individual. It is for example not said that az-Zamakhsharî was a disbeliever because of him being a Mu’tazilî and Mu’tazilah say that the Qur’ân is created. The opinion [that it is created] is nevertheless disbelief. There is a difference between Takfîr upon a kind and attribute and [the Takfîr] upon an individual. To make Takfîr upon an individual, it is required that the conditions are met while the obstacles are removed.

Related Links:

  1. The Distinction between Doing an Action of Disbelief and Being a Disbeliever quoting from Shaikh al-Islam Ibn Taymiyyah
  2. Warning against the Fitnah of Takfir  – Shaykh Al Albanee
  3. The Fitnah of Takfeer – by Saleh asSaleh

Ruling regarding women’s sports | Imâm Ibn Bâz

Ruling regarding women’s sports | Imâm Ibn Bâz

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz
Source: http://binbaz.org.sa/mat/11065
Reference: Darulhadith.com – aFatwa.com

Question: What is the ruling regarding women’s sports?

Shaykh Ibn Bâz:

It varies. It is permissible if it occurs only among women in a way that does not contradict the Sharî’ah. An example of it is running in a place that is separate for women and [a place] that men can’t visit. Another example is swimming in their houses or in swimming pools where no men can visit. If the men neither can see them or come in contact with them, the deed [would then be] allowed.

But if the deed is practiced by both men and women together or that the men see the women or that there are factors that harm the Muslims, the deed would then not be considered as allowed. Thus, this matter is detailed.

It is namely allowed if the deed is specific for women and no sins occur while it does not occur mixedly with men such that the place is hidden and distant from the men. This is concerning running, swimming and other competitions.

Related Links:

Five benefits on Waswasah – by Ibn al Qayyim

(Continuation on Wiswas, obsessive thoughts, whispers of satan)

Salamu ‘alaykum wa rahmatullahi wa barakatuh. I decided to continue on the issue of Wiswas and I hope you have benefited as I have benefited. Barak Allahu fikum, if you know someone who’s affected by this, then please forward it to him/her, let the present convey to the absent. I decided to pick out benefits that are very interesting from a book that was written by Ibn-ul-Qayyim (rahimahullâh) so enjoy, benefit and forward to others.

Benefit 1: They rejected the Sunnah of the prophet

Ibn Qayyim:

“They rejected the Sunnah of the prophet (salla Allahu ‘alayhi wa sallam), to the extent that someone thought that if he performed ablution in the manner of the prophet (salla Allahu ‘alayhi wa sallam) and washed like him, he would still not be able to cleanse himself properly. The prophet (salla Allahu ‘alayhi wa sallam) used to perform Wudhu’ (ablution) with a quarter of Syrian Ratl (I.e. Syrian measure equal to 3.202kh [3.202 litres of water]), and washed his body with one ratl and a quarter. A person who is under the influence of the devil’s inspiration would see that measure as not even enough to wash his hands.”

(Waswasah: The whispering of the Shaitan, english, p. 18)

Benefit 2: “This is not enough for two people to wash properly!”

Ibn Qayyim:

“It was also reported that the prophet (salla Allahu ‘alayhi wa sallam) used to perform Ghusl (the major ritual ablution of the whole body) with ‘Aishah (radhiya Allahu ‘anha) using just one large bowl, in which some traces of dough remained. If the person, under the influence of Satan, heard of someone doing likewise, he would object to him, saying “This is not enough for two people to wash properly!”.”

(Ibid, p. 19)

Benefit 3: A knowledgeable person

Imâm Ahmad (may Allah bless him) said:

“A knowledgeable person should only use a small quantity of water.”

(Ibid, p. 20)

Benefit 4: The person under the influence of Satan’s whisperings would not agree

Ibn Qayyim:

“When the prophet (salla Allahu ‘alayhi wa sallam) performed ablution or washed all his body, he used to put his hand inside the container to get water; he would rinse his mouth and wash his nose. The person under the influence of Satan’s whisperings would not agree; he would most likely consider that water as impure, and would never share one container with his wife! He would feel disgust at the thought of it, the way the disbeliever feels when Allah’s Name is mentioned.”

(Ibid, p. 20)

Benefit 5: Excessiveness in religion (Beware!)

Ibn ‘Abbas (radhiya Allahu anh) said “In the morning of al-Aqabah, the prophet (salla Allahu ‘alayhi wa sallam) said to me, while he (salla Allahu ‘alayhi wa sallam) was mounting his camel: ‘Pick up some stones for me’. So I collected seven stones for him. He then started shaking them in his hand and said: ‘Such people (who exceed the boundaries of Allah), you should aim at.’ Then he (salla Allahu ‘alayhi wa sallam) said: ‘O people, beware of excessiveness in religion; for people before you were destroyed by their excesses in religion.” (Recorded by Ahmad and an-Nassai.) (Ibid, p. 26)

Barak Allahu fikum, that’s it for now, to be continued.

Source: afatwadotcom (site is down)

Did you break wind or was it Shaytân pulling a hair?

Did you break wind or was it Shaytân pulling a hair?
Also, how to prevent any waswasah in regards to urine-drops

Gasses during prayer or Shaytan pulling a hair from your back?

Abu Sa’id al-Khudri (radhiya Allahu ‘anh) reported that the prophet (salla Allahu ‘alayhi wa sallam) said: “The devil may approach one of you during Salah, and pull a hair from your back. If the man were to imagine that his ablution had been broken, he should not leave his prayer, unless he should hear a sound or perceive a smell.” (Recorded by Abu Dawud)

(Waswasah: The whispering of the Shaitan, p. 44)

What to do in order to prevent any Waswasah in regards to urine drops after answering the call of nature?:

Shaykh Abu Muhammad bin Qudamah al-Maqdisi said:

“It is recommended to sprinkle one’s private part and trousers with water after urinating (in the toilet), in order to prevent any waswasah. And so, if one finds any wetness in his clothing, he would say: “This is the water that I sprinkled there.” al-Hakam bin Sufyan at-Thaqafi (radhiya Allahu ‘anh) reported that when the prophet (salla Allahu ‘alayhi wa sallam) urinated, he performed ablution and sprinkled water on his private parts.” (Recorded by Abu Dawud)

(Ibid, p. 44)

These two gems are great reliefs for those who are affected by the whispers of Shaytân. You will see them remaking Wudhu’ and prayers for several hours and in the end they even imagine that they have the disease of a 60 year old man, while just a month or two ago before they started to pray, they were totally healthy.

Source: aFatwadotcom (the site is down)