The Sharee’ah is Based Upon two Principles: Sincerity to Allaah & Following the Messenger – Imam as-Sa’di

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh -The Beneficial, Eloquent Classifications and Differentiations

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation five is entitled:

The sharee’ah is based upon two principles, sincerity to Allaah (subhaanallaahu wa ta’aalaa) the One who deserves to be worshipped Alone, and following the Messenger (sallallaahu ‘alayhi wa sallam).

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The Basic Rulings and Principles of Fiqh 05 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

The fundamental principle concerning worship is prohibition & that of transactions, traditions is permissibility – Imam as-Sa’di

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation six is entitled:

The initial condition (al-Asl) concerning worship is prohibition; nothing is permitted except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) legislated.

The initial condition concerning transactions and traditions is permissibility, except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) made forbidden.

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 06 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants (Period advancing Pills) – Shaykh ibn Uthaymeen

The Use of Haid (Menses) Inhibitors is permissible under two conditions:

FIRST: There is no associated harm on the woman. Because Allah (subhana wa ta’aala) said:

( { ولا تُلقُوا بأيديكُم إلى التَّهلُكَة } (البقرة، 195
“And do not throw yourselves in destruction” (Qur’an 2: 195).

( { ولا تَقتُلوا أنفُسَكُم إنَّ الله آانَ بكم رحيماً } (النِّساء، 29
“And do not kill yourselves surely Allah is Most Merciful to you” (Qur’an 4: 29)

SECOND: If its use affects the husband in one way or another, then his permission should be first sought. For example, if a woman is going through her Idda and the husband is obligated to spend upon her, then she is not allowed to prolong her Idda (by using Haid inhibitors) in order that she can receive more of his spending. She should request his permission. Similarly it is not permissible to use such inhibitors without the husband’s approval if it is known that the inhibitors will prevent her becoming pregnant. It is better not to use these inhibitors except under the above conditions and when there is a real need for that, because leaving the matter as natural as possible is better for the balance of health and safety of the woman.

The Use of Haid (Menses) Stimulants is permissible under two conditions:

FIRST: There must be no abuse of its use. For example, to excuse herself from certain mandatory acts of worship like using stimulants right before the month of Ramadan so as to be excused from fasting or from prayers.

SECOND: The use of stimulants must be permitted by the husband because the presence of Haid prevents him from having full enjoyment with his wife. Also, if she was divorced, then this will quickly drop off the husband’s right of returning her because it will hasten the end of her Idda. This applies to the case when the declared divorce is of the type known as Revocable Divorce in which the husband has the right to return his wife before the end of her Idda.

Questions & Answers
Haid Inhibitors

Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan?

As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills.

However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman.

Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet (صلى الله عليه و سلم) to his wife ‘Aisha when she had her menses after she made Ihram for Umra. The Prophet (صلى الله عليه و سلم) asked ‘Aisha: “May be that you got your menses?”. ‘Aisha replied, “Yes”. He (صلى الله عليه و سلم) then said,”This is the thing which Allah has ordained for all the daughters of Adam” [62]. The woman should then be patient and seek the reward from Allah. If she is unable to perform Salat and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship.

[62] Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, Hadeeth # 302.

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A Look at Anasheeds – Dr. Saleh as Saleh

[Download PDF Here]

In the Name of Allah, the Most Beneficent, the Most Merciful, I begin to write:

In pre-Islamic and early Islamic history, anasheeds involved wholesome poems (about battle victories, wisdoms, courage, etc) chanted in an un-orchestrated fashion without the accompaniment of musical instruments, except for the duff (similar to tambourine but without bells or cymbals) which was legally permitted for women on special occasions.

During the 2nd century after Hijrah, chanting of du’aa, remembrances, crept into the ummah by the innovations of the mystic Sufis who, in turn, took it from the Christians. It was then called at-Taghbeer. All of these forms were denounced by the early scholars of Islam, including Imaam ash-Shaafi’ee, Ibn Taymmeyah, Ibnul Qayyim, Ibn Katheer, Ibn Rajab, and many others.[1]

The Sufis centered most of their methodology of worship on congregational Taraaneem (singing by way of trilling, or quavering and prolonging the voice with a musical sound), resembling the Christians in their churches. Then the Sufis began to introduce physical movements during remembrances and du’aa close to those practiced by the Jews. Rarely do you witness a Sufi “Hadrah [2]” without these innovated practices.

Nowadays, the matter is not limited to the Sufi adepts. Many Muslim parties (groups) have innovated special bands for the emotional arousing of their followers and for the “ummah” at large! Much of what is being practiced with these anasheed does not escape, at least, one of the following observations:

1. Involving more and more people, especially children, keeping them busy with what could be, least to say, of a lesser benefit.

2. Anasheed are accompanied with musical toning and chanting (Eastern and Western beats) in the name of “culture” and “tradition.” This is becoming more and more apparent, with bands competing in their selection of words and beats.

3. Remembrances of Allah are introduced in these anasheed in ways clearly resembling the intoning and chanting of the Christians in their churches.

4. The congregational chanting and singing that takes place resembles to a great extent that which goes on in the circles of the mystic Sufis in their singing circles. Former “stars” are being more involved with the mystic Sufi ways through so-called “Islamic anasheed.” Some bands sing the infamous Shirk poem known as “Burdah,” which involves shirk levels of exaggeration in the status of the Prophet Muhammad (sall Allaahu alayhi wa sallam).

5. Luring the children to sing, especially the young girls, imitating the base of the infamous Muslim and Non-Muslim singers.

6. Replacing the Qur‘aan with the so-called anasheed in the Da’wah to the young, claiming that they don’t respond to the Qur‘anic texts, therefore, legitimizing their use. The same is done with the Sunnah, eventually turning people away from what constitutes the true life for the believers.

7. In many of these singing circles, musical instruments and intoning are gradually taking hold, something known to be forbidden in Islam, except for the duff for women.

8. The emergence of so-called professional singing groups performing at weddings, parties, schools and the like.

9. Development of so called more advanced ways of video singing as a modern way of contemplating and reflecting on the creation of Allah.

10. Allowing taking pictures of young girls during different presentations of songs in itself is a fitnah (affliction and trial) and an opposition to the Sahree’ah. Some make movies and records of these young girls singing on special occasions.

11. Many things that are untrue are presented in these songs through acting, or through exaggeration in praise.

12. If you examine many of these songs, you will find a lot of them focusing on the Tawheed of Lordship only, something even the Mushriks confess to (i.e. matters pertaining to the signs of Allah in the creation, His running of the affairs, Him being in full authority and the like).

13. Transgression against the Sharee’ah in the form of acting roles. You see a child taking the role of Salah, saying, “I am the Salah, and these are my merits!” Another takes the role of Fasting and so on. Worst of all those who claim to represent the Qur’aan. Yet we know that the Qur‘aan is the uncreated Speech of Allah.

14. Assuming in some cases the movements and walks of some of the losers from the known male and female singers. Imagine when this is done while chanting the remembrances of Allah!

15. Calling these anasheed Islamic itself is a transgression, especially when they call it an “art” and a means of education and nourishment for the Da’wah! “This is an innovation in Deen, and this from the deen of the innovators of the Sufis.” [3] The companions chanted poetry of wisdom, courage, generosity and of maroo’ah (describing good character), and not in congregations. They chanted poetry sometimes while working or during night travel. None of them claimed this “Islamic.” Rather, everything takes its own particular ruling, whether it is innovated, allowable, recommended, obligated, disliked or forbidden. Therefore, that which may be allowable of it we don’t call “Islamic” because if it is called so, people would think it to be from the Deen. And to label any matter as Islamic, requires textual proofs.4 In fact, Sh. Al-Albani (rahimahullaah) referred to them as “Sufi singing“, and a similar conclusion was reached by Sh. ‘Abdul ‘Aziz Aal Ash-Shaikh, the Grand Mufti of Saudi Arabia, as well as by Sh. Bakr Abu Zayeed and Sh. ‘Abdul ‘Aziz Ar-Raajhi and other scholars (may Allah preserve them all). [5]

The following question was raised to our Skaykh Muhammed Ibn Saaleh al-‘Uthaimeen (Rahimuhullaah):

“What is the ruling concerning the anasheeds? Is it permissible for the Caller to Allah to listen to “Islamic anasheed”?”

The Shaykh responded,

“In the past, I listened in the past to these Islamic anasheed and there was nothing therein which shuns away. After listening to them recently, I found them to be rhythmic with delectation and entertaining, like the songs accompanied with musical instruments. Accordingly, I don’t see that it is permissible for people to listen to them. However, if they come natural without musical accompaniment and without delectation or entertainment, then there is no harm in listening to them. Still, however, it is conditional that:

(i) the person does not make this a habit listening to them all the time, and
(ii) make not that which benefits and admonishes the heart restricted to them.

Because if he makes of this a habit, he will abandon that which is more important. Moreover, in doing so he will relinquish the greatest admonition and it is that which came in the Book of Allah and in the Sunnah of Allah’s Messenger. But if he listens to them sometimes, or if takes them as a means of help on his journey while driving his care in the wilderness, then there is no harm in that.” [6]

Then he was asked, “Is it permissible for the man to chant the Islamic anasheed and is it permissible that the duff, which is the tambourine without any of these bells attached to it, is it permissible to use the duff with the chanting and is the chanting or the anasheed permissible in other than the Eed and other than the festivals?”

The answer:

“Bismillaahir Rahmaanir Raheem, In the Name of Allah The Most Beneficent, The Most Merciful”, then he returned the greeting to the person who asked the Question, and said:

“The Islamic anasheed is an innovated chanting innovated by the Sufis. Therefore, one should turn away from it and resort to the admonitions from the Qur‘aan and Sunnah, unless it is used in the battlefields to help as a motivation for Jihaad in the cause of Allah, the Most High, then this is good, however, if it accompanied with the duff, then it would be far away from the truth.” [7]

Moreover, on several occasions, he (rahimahullaah) directed the people to give the best of attention to the Qur’aan and Sunnah, since they are the greatest admonitions.

A special warning concerning the infamous Burdah poem of Al-Busiri:

It is plain shirk because it exaggerates the Prophet (sall Allaahu alayhi wa sallam) giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title: Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English) [8]

It is stated in this poem, among other things, that ‘And of your knowledge is the knowledge of the pen and the preserved tablet’! The “pen” refers to the pen which Allah ? commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.” [9] According to this poet, the Prophet (sall Allaahu alayhi wa sallam) knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.

I ask Allah (Subhanahu wa ta’aala) to guide us all to the truth and to make us accept and yield to it.

The slave of Allah,
Saleh As-Saleh.
Concluded on the 14th of Thul Hijjah 1425,
Corresponding to January 24, 2005.

Acknowledgment: May Allah reward sis Umm Maahir al-Amreekiyyah for voluntarily transcribing this material which was originally a response to a question about anasheed in the room “Understanding Islam.”

Footnotes:

[1] See Al-Qawlul Mufeed fee Hukmil-anasheed (including the fatwa of the reliable contemporary scholars of Islam). Authored by ‘Isaam Ibn ‘Abdul Mun’im al-Mir-ree (1423/2002), Maktabatu al-Furqaan, Ujmaan, UAE.
[2] Hadrah: Presence. Used by the Sufis in its general meaning, “Being in the presence of Allah.” In the school of mystic Ibn ‘Arabi, however, there are “Five Divine Presences,” a metaphysical doctrine of the degrees of reality of which there are different versions. This concept is influenced by the Neo-Platonist chain of “Stages or Orders of Being.” [See Mu’jam Al-Mustalahaat As-Sufiyyah by Al-Hafnee, p. 237 and Shorter Encyclopedia of Islam, p. 125, edited by H.A.R. Gibb and J.H. Kramers, 4th impression, 1995. Published by E.J. Brill, Leiden, The Netherlands.] The Mureed is informed that the Hadrah is the start, then the Mukaashafah (Mystic spiritual revelation regarding the Truth [Allah] and the Ghayb (unseen). Through this stage, things will be manifested as if he sees them by his eyes). The next state is the Mushaahadah (Witnessing of the Truth). Sufi singing, clapping, and swaying accompanied by drum beats is part of the “ritual”! Some of the mystics also claim the actual attendance of the Prophet (?) in their circles!
[3] See Fatwa of Sh. Saalih Al-Fawzaan, may Allah Preserve him, in al-Khutab al-Manbariyyah 3: 184-185.
[4] See Sh. Al-Fawzaan, Ibid, p. 56.
[5] Ibid. pages, 32, 49, 62-68.
[6] See As-Sahwah Al-Islamiyyah Dhawaabit wa Tawjeehaat, a collection of fatwa and statements by our Sh. Ibn ‘Uthaimeen compiled by Abu Anas, ‘Ali Ibn Hasan Abu Lawz (1414/1993), p. 123, no. 40.
[7] Fatwa al-‘Aqeedah, no. 369m p. 651, Maktabatu As-Sunnah,
[8] Source: onlineislamicstore.com/a3683.html. This is for verification only, and not an endorsement of the site. Rather, I caution not to posses this poem, due to the warnings cited above. May Allah guide them both to the truth and save all Muslims from all forms of mysticism and innovations. Aameen.
[9] Saheeh Al-Bukhari, V.4, P.9, Hadeeth 13.

Rulings on Istihadah (Bleeding other than Menstruation) – Shaykh Ibn Uthaymeen

Chapter Five – ISTIHADAH

ISTIHADAH is the vaginal bleeding of a woman such that it may not stop or it may stop but for a short period of time (a day or two in each month).

1) Bleeding that does not stop: ‘Aisha (radyAllaahu ‘anha) related that: “Fatimah bint Abi Hubaish said to the Prophet (صلى الله عليه و سلم): “I do not become clean (i.e., bleeding is not ending) and in one narration “I got persistent bleeding (in between the periods) and I do not become clean” [49].

2) Bleeding that stops for a short period of time: Humnah bint Jahsh came to the Prophet (صلى الله عليه و سلم) and said: “My menstruation was great in quantity and severe“[50].

Several States of Istihadah

ONE: The woman has a known period of normal cycles of menses prior to Istihadah. The woman in this case refers to her previously known period of menses and during this period she applies all the rules regarding Salat, Fasting etc. Bleeding in days other than this reference period is considered as Istihadah with all associated rules being applicable.

Example: A woman used to get normal bleeding for six days at the beginning of each month. She then started to have prolonged bleeding. For this woman her Haid (Menses) period should be the “first six days of every month”.

The following extra vaginal bleeding is her Istihadah. This is in accordance with the Hadeeth of ‘Aisha (radyAllaahu ‘anha) who narrated that: “Fatimah bint Abi Hubaish asked the Prophet (صلى الله عليه و سلم): “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers? He (صلى الله عليه و سلم) replied: No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers“[51].

And in Saheeh Muslim, the Prophet (صلى الله عليه و سلم) told Umm Habeebah bint Jahsh who had a prolonged flow of blood to “refrain (from prayer) during your menstrual period, then wash and pray” [52]. Having done this she should pray and pay attention to any flowing blood.

TWO: The woman does not have a known period of normal cycles of menses prior to Istihadah. To be able to distinguish between her blood from normal menses and her Istihadah blood, she should watch for some characteristics of these two types of blood. Haid blood may be characterized by thickness, darkness or certain distinct odor.

Example: a woman sees a continuous blood flow but she sees it dark for the first ten days and red for the rest of the month. Or it looks thick for the first ten days and soft for the rest of the month, or for the first ten days it has the characteristic odor of Haid blood and it becomes odorless for the rest of the month. So her Haid period is the dark blood flow for the first example, the thick blood for the second and the one with the distinct odor for the third. The bleeding that follows is considered Istihadah. It is related that the Prophet (صلى الله عليه و سلم) told Fatimah bint Abi Jahsh: “When the blood of menses comes, it is black and can be recognized; so when that comes, refrain from prayer, but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.” [53]

THREE: The woman does not have a known period of Haid and lacks the distinctive characteristics mentioned above!. Blood flow is continuous carrying the same quality or flowing with abnormal qualities that make it hard to distinguish the Haid bleeding from that of the Istihadah bleeding. In this case, women encountering this prolonged and undetermined type of flow should consider their Haid period to be the period encountered by most women: 6-7 days of Haid flow per month, starting from the time she sees the flowing blood. Other than this period, the blood flowing should be considered as Istihadah.

Example: A woman sees her blood for the first time on the fifth day of the month and it continues to flow while she is unable to distinguish any difference in color, odor or thickness of blood. Her Haid period should be six or seven days starting on the fifth day of each month. This is in lieu of the Hadeeth of Hamnah bint Jahsh (radyAllaahu ‘anha). She said: “O Messenger of Allah I am a woman who menstruates in great quantity and it is severe, so what do you think about it? It has prevented me from praying and fasting”. He (صلى الله عليه و سلم) said: “I recommend that you should use cotton, put it on your private part, for it absorbs the blood. She replied: “It is too copious for that…” In this Hadeeth, the Prophet (صلى الله عليه و سلم) said: “This is a stroke of the devil, so observe your menses for six or seven days, Allah alone knows which it should be; then wash and when you see that you are purified, and quite clean, pray during twenty three or twenty four days and nights and fast, for that will be enough for you.” [54]

The saying of the Prophet (صلى الله عليه و سلم) “for six or seven days” is not meant to give Hamnah bint Jahsh the choice but just for her to examine and find out who (amongst other women) is closer to her in age, body structure, number of children, etc. the woman that mostly resembles her condition has a Haid period of six days, then she should consider this period as her reference. The same is true if the Haid period was seven days.

The One Who Resembles The Mustahadah

It is possible that something (e.g. surgery) may cause the flow of blood through the vagina. There are two types of this case:

(1) It is not possible for her to have menses following surgery e.g. removal of the uterus or its blockage. Under this case, the ruling of Istihadah cannot be applicable. If the woman sees blood, then the laws governing the yellowish discharge (see above) apply. Hence she should not refrain from performing prayers or fasting. It is not prohibited for her husband to have sexual intercourse with her and it is not obligatory upon her to have a bath. She must, however, wash, clean, and make ablution at the commencing time of the obligatory prayers and when she intends to offer the optional prayers.

(2) It is not certain that her menses will stop following surgery. It is possible that she may have menses. In this case the rulings applicable on a Mustahadah (woman going through Istihadah) are also applicable on this condition in lieu of the Hadeeth of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “It is from a blood vessel, so when the real menses begins give up your prayers and when it (the period) has finished wash the blood off your body (have a full shower) and offer your prayers.”[55] The saying of the Prophet (صلى الله عليه و سلم): “when the real menses begins” indicates that the rules for the Mustahadah woman are applicable upon the woman who, potentially, may have menses (with a beginning and an end). The woman, however, without a potentially occurring menses, her blood is a vessel blood.

Rulings About The Mustahadah

Earlier it was explained when the blood is considered a menses (Haid) blood or Istihadah blood. The rulings applicable for menses and Istihadah depend upon the type of the flowing blood. Rulings about menses were discussed earlier. The rulings about Istihadah are the same as those applicable to a clean woman except for the following:

1) It is obligatory upon the Mustahadah to perform Ablution for each prayer, because of the order of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “Then make Ablution for every Salat” [56], meaning that she should make ablution only when the prescribed time of Salat begins and not before it.

2) Prior to ablution she should wash the traces of blood and covers her private part with a pad of cotton to absorb the blood. The Prophet (صلى الله عليه و سلم) told Humnah bint Jahsh:

“I recommend that you should use cotton, for it absorbs blood.” She said: “it is too copious for that”. He (صلى الله عليه و سلم) said; “then take a cloth.” She replied, “it is too copious for that.” He said: “then Talaj’jami” i.e., to prepare a holding around the waist that will maintain the cotton pad tightly attached to her private part. Nothing that comes out should then harm her because the Prophet (صلى الله عليه و سلم) told Fatimah bint Hubaish: “Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray “even if blood drops onto the mat!” (Related by Imam Ahmad and Ibn Majah).

(3) Sexual Intercourse: Scholars disagreed about its permissibility. The correct opinion is that it is permissible because many women (ten or more) had their Istihadah at the time of the Prophet (صلى الله عليه و سلم). Allah and His Messenger did not prevent spouses from engaging in sexual intercourse. In fact, the saying of Allah (subhana wa ta’ala) :

( { فاعتَزِلُوا النِّساء في المَحيض } الأية (البقرة، 222
“Keep away from women during menses”
(Qur’an 2: 222),

is an evidence that it is only obligatory to keep away from sexual intercourse with women only during menses. And since offering prayers is allowed while in Istihadah, then there should be no difficulty in having sexual intercourse. To prevent sexual intercourse based upon Qiyass (analogy) with the state of Haid is incorrect, because the two situations are not the same. Deduction of rulings by Qiyass is invalid whenever there are existing variations.

Footnotes:

[50] Related by Ahmad, Abu-Dawoud, and At-Tirmidhi who said it is Saheeh (correct Hadeeth). It is also related that Imam Ahmad considered the Hadeeth to be Saheeh and that Imam Al-Bukhari is reported to have said it is good Hadeeth.
[51] Saheeh Al-Bukhari (Arabic-English) V.1, P.194, Hadeeth # 322.
[52] Saheeh Muslim (English), V. 1, P.189, Hadeeth # 654.
[53] Related by Abu Dawoud and An-Nassaa’ee, Ibin Habban and Al-Hakim said it is Saheeh. This author said: “although there are critical views regarding the chain of narrators and the interpretation of this Hadeeth, it had been a practical reference for some Muslim scholars and it is a better reference than referring to the average period encountered by most women (six or seven days).”
[54] ibid # 51
[55] Saheeh Al-Bukhari (Arabic-English), V.1, P.183, Hadeeth # 303
[56] Saheeh Al-Bukhari (Arabic-English) V.1, P. 149, Hadeeth # 228

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

How to Respond to the Dahrees [37]

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

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

Allaah, The Most High, says concerning them:

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

The Prophet (صلى الله عليه و سلم) said:

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

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

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

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

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

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

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

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

A Doubt and its Rebuttle

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

Meaning of ‘Ibaadah (Worship) – Shaykh Ibn Uthaymeen

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

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

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

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

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

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

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

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

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

Also in His Saying:

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

Also in His Saying:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.

References:

[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

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

The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Third Part-Concepts and Practices of Soofism

(A) In Reference to Tawheed of Allaah, the Most High.

The belief in the Oneness of Allaah (Tawheed) means to single out Allaah with creation, sovereignty and control of affairs, with all worship, and with whatever names and attributes He has affirmed for Himself or upon the tongue of His Messenger and as they befit His Magnificence. The proof of this is in many texts from the Qur’aan and authentic Sunnah. One of them is the saying of Allaah, the Most High:

[Allaah is] the Rabb of the heavens and the earth and all that is between them, Ar-Rahmaan (the one whose Mercy encompasses everything), so worship him alone and be patient and firm on his worship, do you know of any who is similar to Him? [Qur’aan, Soorat Maryam, 19:65]

So Tawheed centers upon three types:

1-Tawheed ar-Ruboobiyyah (Tawheed of Lordship): Singling out Allaah with creation, sovereignty and control of Affairs.

2-Tawheed al-Uloohiyyah (Tawheed of Worship): Singling out Allaah with all worship such that no kind of worship could be offered to anyone or anything besides Allaah.

3-Tawheed al-Asmaa’ was-Sifaat: Singling out Allaah with whatever names and attributes He has affirmed for Himself in His Book, or upon the tongue of His Messenger. So the believer affirms what Allaah has affirmed for Himself, and denying whatever He has denied from Himself, without Tahreef (changing and distorting their meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (describing how they are), and without Tamtheel (likening them to those of His creation).

This true belief in Tawheed is not the “Tawheed” of the foremost Soofis. Their Tawheed reflects different creeds and is considered by many as “hidden knowledge” which may be only attained by the elite:

01 – Al-Hulool:[13] In mystic Soofism it refers to the Divine incarnation in the so-called Soofee saints.

Imaam ibn Taymeeyah classified the Hulool into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eessa (alayhi assaalm) and like that of the extremist Shee’ah and Soofee mystics who claim that Allaah is incarnated in ‘Ali ibn Abee Taalib (radhi Allahu anhu) and in special Soofee saints, respectively. The second kind is the general Hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [14] 

The Beginning and Development of Soofism – Dr. Saleh as Saleh

Second Part: When Did It All Start? [9]
The Beginning and Development of Soofism
Innovations usually start small then grow big

Some scholars traced the seeds of Soofism to the early stages of the second Century of the Hijri calendar, while others pointed out that the early features of it began before the year 200 After Hijrah (AH).10 The early deviation was exemplified in exaggerations in worship and extremism in avoidance of the worldly life. In the beginning, some people became interested in leading a pious life of Zuhd (an abstemious way of life), patience, clemency, sincerity, truthfulness, although some of them exaggerated and (or) introduced innovated forms of worship and innovated concepts. Then those who attached themselves to such practices became lax in allowing singing and dancing, something which they refer to as Samaa’ [singing aimed at stimulating a state of Wajd (ecstasy) and excessive worship.]

As, with every Bid’ah, Iblees beautifies it in the eyes of its beholder and drives him to do more Bida’. The Soofism is just one case of Talbees Iblees (A devil’s deception), whereby he turned them away from knowledge and showed them that what matters is action. Though many of them may have started with good intentions, nevertheless they took off from the course of the Sunnah.

During of the third century, introduction of new concepts and practices became more evident. Some became interested in monasticism (living like monks), while others spoke of poverty, hunger, sleeplessness, wonderment, seclusions, dancing, clamping, innovated forms of Thikr, etc. Many abandoned marriage and the seeking of means of sustenance. Others exaggerated in disassociating themselves from Hadeeth and its knowledge. In the course of this development, the masters would put certain regulations that made them see themselves as the “special” who have “special inward knowledge” that takes the person directly to Allaah. They referred to this state as Al-‘Ilm Al-Baatin (special “inward” knowledge). Such baseless classifications marked the beginning of the introduction of the so-called “knowledge of Al-Haqeeqah (lit. Reality), in reference to the so-called “mystic knowledge” of Allaah.

By the end of this century, Soofism spread and Soofee orders began to sprout and some of its deviant creeds like Al- Hulool (indwelling of Allaah in incarnation), Ittihaad (union between Allaah and the created) were adopted by some of their extreme masters. New states of Soofism were defined and the masters spoke of specific terminology defining such states, like Fanaa’ (annihilation), Thawq (experience), Kashf (perception and witnessing all of the realities of existence as well as those of the unseen), Wajd (ecstasy), Samaa‘ (mystic singing and dancing as a means of inspiration), and other philosophical terms.

During the 4th century, Soofism was almost transformed into orders accommodating all sorts of Bida’ in ‘Aqeedah (creed) and Ittibaa’ (way of following). It was a blend for every sect. Amongst them you find the Jahmiyyah, the Mu’atazilite, the Maatureedi, the Ash’aree, the Shee’iee, the philosopher, the Murj’i, the Jabri, and followers of all sorts of Ahwaa’(desires and innovations). For Ahlul Ahwaa’ (followers of lowly desirers and innovations), Soofism became a universal ground which they penetrate in the name of spiritual guidance

During the sixth century, a group of mystic Soofis claimed to be descendents of the Prophet (صلى الله عليه و سلم) and each one of them established for himself a special Soofee order with special followers. Ar-Rifaa’i appeared in ‘Iraaq, Al-Badawi and Ash-Shaathili in Egypt. These orders branched into other orders. In this century and in the next two, the Soofee Fitnah reached its climax with the ‘Aqeedah of Wahdat Al-Wujood (Unity of Existence), appearance of new Bida’ (building on graves and magnifying them, innovated celebrations, etc.), more Soofee orders and more superstitions. This was supported by the establishment in Egypt of the ‘Ubaydiiyyah State (known as the Fatimid State), which spread its influence over many Muslim lands.

Finally, during the latter centuries, the ninth, tenth, and eleventh, the Soofee orders reached the thousands and the Soofee practices and affiliation spread over the entire Muslim world. Today, Soofism has establishments, preachers, funding, and almost unrestricted movement of its people across the borders of many Muslim and non-Muslim countries. As to its most important objectives, I leave it to a Soofee enthusiast well known in the circles of Soofism, Saayed Hossein Nasr, who stated that, “All that we can do is to stress that the Soofee teachings center upon two fundamental creeds: Wahdat Al-Wujood, and Al-Insaan Al-Kaamil (the Perfect Man). [11] [12]

During all of this past of Soofism and nowadays, Soofism was not left without challenge. The Salaf gave their advice and warned against the early deviations and mistakes of some the early Soofis. They exposed the false concepts of beliefs and practices of Soofism in the past and in the present. This, by Allaah’s Grace, benefited and continues to benefit the Muslims worldwide. The truth propagated by the followers of the Salaf is finding its way everywhere despite the efforts by its opponents who try to disseminate among the people it causes rifts between the Muslims while they represent “the way of unity” through their so-called Mainstream Islam. The Path of the Salaf distinguishes between the truth and falsehood and calls to unite the Muslims on the true Tawheed and pure Ittibaa’ (following of the established Sharee’ah). This makes it binding that the followers of the Salaf should be a good example and use wisdom and kindness in their efforts to propagate the truth without compromising the principles of the Deen. Errors by some of the followers of the Salaf should not hinder the truth seeker from accepting the truth regarding matters of the Deen, and he should judge according to the principle not the mistakes of people.

Footnotes:

[9] References: Ibn Al-Jawzee’s Talbees Iblees, pp. 156-165, Ibn Taymeeyah’s Majmoo’ Al-Fataawaa, vol. 10, pp: 366-367, Saadiq Saadiq’s Masaadir At-Talaqee, pp. 38-35; and others.

[10] Ibn Taymeeyah holds the first while Ibnul Jawzee and Ibn Khaldoon are of the second opinion (See Talbees Ibleess, p. 201 and Al- Muqaddimah, p. 467, respectively).

[11] Al-Insaan Al-Kaamil: In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation (or man). And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al-Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad (صلى الله عليه و سلم)) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!! This is most fully described by ‘Abdul al-Karim Al- Jeeli (d.820 AH/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. See V. 2, p. 73 (4th edition), 1395 AH/1975 C.E.. See also Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27. Also refer to Mu’jam Al- Mustalahaat As-Soofeeyyah by Anwar Fouad Abee Al-Khazzaam, p. 49, published by Maktabat Lubnaan, Beirut, Lebanon, 1993. Al-Jeeli’s book Al-Insaan Al-Kaamil is filled with plain statements of Kufr. Just consider his belief regarding the Prophet (صلى الله عليه و سلم) (above).

[12] As-Soofeeyyah bayna Al-Ams wal Yawm ,p.22, translated by Kamal Khaleel Yaazijee (1st. ed), 1975

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Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

FAQ : Clarifications – The Zuhd of the Salaf and That of the Mystic Sufis

SourceSufism : Origin and Development – Dr. Saleh As-Saleh (e-Book)

The call for Zuhd in Islam is to lead a pious life devoted to Allaah (Azza wa Jal) taking the least that is sufficient of the lawful things of life. It does not mean to abandon lawful means of earning, property, children, etc. nor exaggerating in performing acts of worship. Allaah, the Most High, says:

O Children of Adam! Take your adornment [by wearing your clean clothes] while praying and going round [the Tawaaf of] the Ka’bah, and eat and drink but waste not by extravagance, certainly He [Allaah] likes not the extravagants.

Say [O Muhammad صلى الله عليه و سلم]: “Who has forbidden the adoration with clothes given by Allaah, which He has produced for his slaves, and At-Tayyibaat [all kinds of Halaal things] of food?” Say: “They are, in the life of this world, for those who believe, [and] exclusively for them [believers] on the Day of Resurrection [the disbelievers will not share them].” Thus We explain the Aayaat [Islamic laws] in detail for people who have knowledge. [Qur’aan, Soorat Al-’Araaf, 7:31-32].

He (Azza wa Jal) also said:

But seek with that [wealth] which Allaah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allaah has been good to you, and seek not mischief in the land. Verily Allaah likes not the Mufsideen [those who commit great crimes and sins, oppressors, tyrants, mischiefmakers, corrupted people]. [Qur’aan, Soorat Al-Qasas 28:77].

When Sa’d Bin Abee Waqqaas [33] asked the Prophet (صلى الله عليه و سلم) whether he can will all of his property in charity, the Prophet (صلى الله عليه و سلم) told him to give only one third of it and said:

“One third is too much. It is better for you to leave your inheritors wealthy than to leave them poor, begging from others.” [34]

He (صلى الله عليه و سلم) invoked Allaah (Azza wa Jal) to grant abundant wealth to Anas Bin Maalik :

Narrated Anas : My mother said, “O Allaah’s Messenger! Please invoke Allaah on behalf of your servant (i.e. Anas ).” He said: “O Allaah! Increase his wealth and children, and bestow your blessings on whatever you give him.”35 There are many other texts in the Qur’aan and (or) Sunnah which teach the medium course of this Deen in its acts of worship as well as in its codes for living this life in the way that pleases Allaah (Azza wa Jal).

In contrast, we find that the Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf, mainly that it is a renunciation of that which is of no benefit in the Hereafter. Consider, for example, some of the so-called Soofee Zuhd:(2)

(2) Poverty, hunger, abandonment of lawful things and of Hadeeth, and other strange things:

A Soofee master said, “I like for the beginner not to make his heart busy with the matter of earning (i.e. a living), otherwise he would change.” [36]

Another master said, “I have attained this state (of Soofee knowledge) by means of a hungry stomach and a naked body.”37(!)

A call to abandon marriage and the seeking of hadeeth−knowledge is attributed to the “Soofee master” AlJunayd.[38]

Al-Ghazaalee also related the same saying of AlJunayd: “I like for the starting Mureed (Soofee disciple) not to occupy his heart in three things, otherwise his condition will change (he then named them as): (1)-Seeking to gain sustenance, (2)-Seeking knowledge of Al-Hadeeth, and (3)- Marriage.”[39]!

Within Soofee sources we find the following statement: “Hunger is the food of the Zaahideen!” [40]

‘Abdul Wahaaab Ash-Sha’raanee, an authority on Soofism in the eyes of the Soofis reported that Rabaah Bin ‘Amr AlQayeesee said: “A man would not attain the levels of the Siddeeqeen [41] until he leaves his wife as if she was a widow, his kids as if they were orphans, and takes refuge in dog houses!” [42]

According to Ash-Sha’raanee, Ibraaheem Bin ‘Usayeefeer was, “A man having a great deal of Kashf …He used to come to the town riding a wolf or a hyena, and to walk on water having no need for a boat; his urine was as white as milk…Most often he slept in a church, and he used to say: the Christians, unlike Muslims, do not steal shoes in the church.”[43]

He invalidated the fasting of the Muslims who ate chicken and mutton meat. Only those who, like the Christians, do not eat mutton meat, their fast is correct as far as ‘Usayeefeer is concerned! [44]

A story of another “Soofee”, Ibn Al-Kurainee, the teacher of Al-Junayd in which he says that he subdued himself into humiliation for twenty years until it became like that of a dog! [45]

According to the Soofee sources, Abu Yazeed, an example for many Soofis, devoted himself to Allaah and he had the determination to restrain himself from drinking water and from sleeping for one year! [46]

Ash-Sha’raanee also reported that one of the celebrated Soofee so-called Awliyaa’ by the name of ‘Abdur Rahmaan Al-Majthoob, “Cut off his own private part in the beginning of his Jathbah (a mystic Soofee state of Jathb)”! [47]

He also reported that another Soofee mystic by the name of Yaaqut Al-‘Arshee (d.707 AH/1307 C.E.) married the daughter of his sheikh Abul ‘Abbaas Al-Mursee. She stayed with him for eighteen years but he never touched her being shy from her father. He left her while she was still a virgin! [48]

These are only few cases presented in order to expose this early deviation in Soofism.

Footnotes:

[33] Sa’d Bin Abee Waqqaas, one of the early sahaabah who accepted Islam and one of the ten companions whom the Prophet (صلى الله عليه و سلم) brought good news that they would enter Al-Jannah. He shared in the battle of Badr and Uhud and was one of the six members of the Shoora counsel which ‘Umar Ibn Al-Khattaab chose to appoint the new Khaleefah after ‘Umar was stabbed. He was the first to shoot an arrow at the Mushrikeen in Jihaad. He lead the Muslims in taking over ‘Iraaq from the Persians after defeating them in the battle of Al-Qaadisiyyah in the 15th year of Hijrah (634 C.E.) He died in 55th year of Hijrahh (675 C.E.). [See Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 1, #5.] 34Agreed upon hadeeth. [See Saheeh Al-Bukhaaree, V. 4, Hadeeth #5.]
[35] An agreed upon hadeeth. [See Saheeh Al-Bukhaaree, vol. 8,Hadeeth #355.]
[36] See Abu Taalib Al-Makki’s Qutul Quloob fi Mu’amalat AlMahboob wa Wasf Tareeq Al-Mureed ila Maqam At-Tawheed (Cairo, Egypt: Al-Matba’ah Al-Masriyyah, 1932), vol. 2, p. 168.
[37] Attributed to Abu Yazeed Al-Bustaamee, a master in the Soofee path. Ibid vol. 2, p. 168.
[38] Ibid vol .1, p. 267.
[39] Ihyaa’ ‘Ulumid-deen, vol. 4, p. 239, published by Daar Al-Ma’rifah, Beirut.
[40] Soofee sources attributed this statement to Abu Muhammad ‘Abdullaah Al-Kharraaz, a master of the way. See Ihsaan Elaahee Thaheer’s At-Tasawwuf, Al-Mansha’ Wal Masdar [Lahore, Pakistan: Idaarat Turjumaan As-Sunnah, (1st edition), 1406 AH/1986 C.E.)], p. 100. Ihsaan quoted the text from Tabaqaat Ash-Sha’raanee, 1:7, printed by Daar Al-’Ilm Liljamee’ and Al-Matba’ah Al-’Aamiryyah Al-’Uthmaaniyyah, Cairo, 1305AH/1887 C.E.. This print of the Tabaqaat will be referred to as Tabaqaat-I.
[41] Siddeeqeen (Sing. Siddeeq): One who eminently, or always, accepting, or confirming the truth in his saying, belief, and deeds.
[42] At-Tasawwuf, Al-Mansha’ Wal Masdar, p. 58, quoting from Tabaqaat-I, 1:46.
[43] They may not steal shoes, but they steal something far greater−creed!
[44] Ibid, p. 90, from Tabaqaat-I, 2:140.
[45] Qutul Quloob, vol. 2, p. 74. This is contained in the “most influential book” of Abu Taalib Al-Makki, as some Soofis refer to it. In Qutul Quloob (V. 4, p. 71) there is the story of “special people” in Basra who if they “would ask Allaah to hold off the establishment of the Hour, He would do so!” Al-Ghazaalee commented: “In themselves these are conceivable matters!” Reported in his Ihyaa’, vol. 4, p. 356.
[46] Ibid, vol. 2, p. 70 and Ihyaa’, vol. 4, p. 356
[47] Ibid, from Tabaqaat-I, 2:142. Jathb (Lit. attraction): A Soofee term referring to the Soofee being in a state of “attraction” in which Allaah (Azza wa Jal) attracts the Soofee to His Presence. See Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27, published by Daar Al-Maseerah, Beirut, Lebanon, 1407 AH/1987 C.E.
[48] Ibid, p. 60, quoting Al-Akhlaaq Al-Matbuliyyah by Ash-Sha’raanee, V. 3, p.179, checked by Dr. Manee’ ‘Abdul Haleem Mahmood. Published by Daar At-Turaath Al-’Arabi, Cairo, 1974.

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Sufism : Origin and Development – Dr. Saleh As-Saleh

From the Introduction of the Book:

KNOW, may Allaah’s Mercy be upon me and you, that the issue of Soofism may be confusing to some and may be clear to others. Many have come to know about Soofism as the highest form of “Spiritual Islamic practices.” A kind of rich tradition, that only the special and very pious can adhere to and practice. Consequently, if Soofism is criticized, they see that as an insult to Islam. Some, however, consider Soofism as a “Spiritual” path which Muslims and non-Muslims can associate with. The fact, however, is that the reality of Soofism is known only to the few amongst Muslims. This is due, in part, to the very deceptive nature of the propagation of the teachings of Soofism as done by its advocates who present it as a very special way of worship that is linked to the Prophet (صلى الله عليه وسلم) and his noble companions (may Allah be pleased with them) and those who follow their path in righteousness. Is it, however, the case?

Attempting to answer this question about “Soofism,” I ask Allaah, the Most High, to assist me in relating the truth and to make this effort sincerely done for His Most Honorable Face.

In conclusion

The sensible person must not be deceived therefore in the deceptive ways of mystic Soofism which tries to present itself as ‘spiritual Islam.” True spiritual matters in Islam do not oppose the Sharee’ah in any way. The address of Islam to the actions of the hearts is based upon sincerity and following the path of the Messenger صلى الله عليه وسلم. This is the way that truly draws the person to Allaah.

May Allaah guide all Muslims to the Path of Righteousness.
He is All-Able to do all things. Aameen.

The slave of Allaah, Saleh As-Saleh
16-4-1426 AH
May 24, 2005.

Click the Link below to read or download Book

Sufism – Origin and Development – Dr Saleh as Saleh [PDF]

Articles Extracted from the above e-Book:

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

The Beginning and Development of Soofism – Dr. Saleh as Saleh

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

 

The Dispraise of Al-Hawaa (Lowly Desire) – Imaam Ibn al Qayyim / Dr Saleh as Saleh

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The Dispraise of Al-Hawaa (Lowly Desire) – Imaam Ibn al Qayyim [PDF]

Listen to the Audio

01- The Dispraise of Al-Hawaa – Lowly Desires – part 1 – 48:35

02- The Dispraise of Al-Hawaa – Lowly Desires – part 2 – 37:10

03- The Dispraise of Al-Hawaa – Lowly Desires – part 3 – 39:28

The below articles were extracted from the Book :

 

Inverted Priorities – “Our Main Problem is in Our Leaders…!!!” Is this the case? – Dr Saleh as Saleh

Inverted Priorities - Prepared by Saleh As-Saleh

In the Name of Allaah, the Most Beneficent the Most Merciful

Allaah, the Most High says:

“Verily! Allaah will not change the good (or bad condition) of a people as long as they don’t change their state of goodness (or sins and wrong doings etc) themselves.” [13:11].

Imaam Ibnul Qayyim, rahimahullahs, said:

“Ponder upon the Hikmah (Wisdom) of Allaah, the most High, where He has made people’s kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people’s deeds appeared in the forms of their kings and leaders.

If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers.

If the people refrain from fulfilling the rights of Allaah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them.

So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind.

And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank.

So it befits not the Hikmah (Wisdom) of Allaah in these times (Ibnul Qayyim times [1] ) that rulers the like of Mu’aawiyah and ‘Umar bin ‘Addil ‘Azeez, be in charge over us, and even less the like of Abee Bakr and ‘Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allaah’s] Hikmah.” [2]

It is very evident that from the legal perspective and by the consensus of the early Muslims, as well as by way of intellect and experience, that the true change of the status of the Ummah occurs when it turns to Allaah and follows the ways that made the early generations successful. Imaam Maalik, rahimahullah, summed it in words few in number, profound in meaning:

“Nothing will benefit the Ummah to come except that which benefited the early Ummah.”

Those who adopt the path of confrontation with the rulers, thinking that the change comes through this way, are trailing the path of misguidance and a path whose consequences proved it wrong by all perspectives. This is the same path taken by the early dissidents (khawaarij) who followed the mutashaabih (not entirely clear) texts instead of following the muhkam (clear) texts and referring whatever may be not entirely clear to that which is mukham. The following of the mutashaabih is a path of fitan (afflictions) that led to the rebellion against the leaders of the sahaabah, and in our times has caused bloodshed and suffering and retardation of da’wah. Allaahul Must’aan.

This matter is a matter of Deen and not a matter of emotions. And since the textual proofs are replete commanding the believers that they must obey those in authority, even if they oppress and take ones wealth, etc As long as they do not command the believer to do sin, then we have no choice but to comply and obey. Otherwise, we will be inventing a new Deen. Allaah, the One Free of all imperfection, the most High says:

“Let those beware who withstand the Rasool’s (صلى الله عليه و سلم) orders, unless some fitnah befalls them or a grievous penalty be inflicted on them” [24:63]

“Whatever was not Deen at the time of the Prophet (صلى الله عليه و سلم) cannot be considered to be a part of the Deen today.” [Imaam Maalik].

So if the person choses to contend the way of the Messenger (صلى الله عليه و سلم), then let him remember the following aayah:

If anyone contends with and opposes the Messenger (صلى الله عليه و سلم) after the right path has been shown clearly to him, and follows other than the believers way, We shall keep him in the path he has chosen, and burn him in Hell- what an evil destination! [4:115]

May Allaah, the most Merciful, guide us all to the truth and make us hold to it and may He, the most High and Majestic, save us all from fitan and guide us (ruled and rulers) to His Path. Aameen.

Saleh As-Saleh
22/7/1426
27/8/2005.

[1] Ibnul Qayyim was born in 691 AH/1292 CE, and died in 751 AH/ 1350 CE. May Allaah’s Mercy be upon him
[2] In Muftaah Daarus-Sa’aadah, vol. 1, pp. 177-178. Published by Daar Ibn ‘Affan (1416/1996, Al-Khubar, KSA).

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General Kufr and Its Applications – Dr Saleh as Saleh

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All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Question:

If someone makes a statement of kufr or opposition to the Sunnah and he is a practicing Muslim, can we say he is a kafir?

Answer:

If a person commits an action of kufr or says a statement of kufr, then this person in particular can only be called a kafir only after certain criteria are met. These criteria include:

1. The conditions must be fulfilled that the action and/or statement is kufr and entails kufr.

2. It is necessary to check if there exist certain impediments that prevent the imputing of kufr on this particular person.

Actions and/or statements of kufr can be declared in general as such, however making them applicable on a specific person requires fulfilling the conditions and removing the impediments pertaining to takfeer. This is such because there may be causes which would prevent from imputing kufr on a particular person.

Moreover, it is not left for anyone to indulge in takfeer as this is the right of Allaah, (subhannahu wa ta’ala), and is a very grave matter to the extent that if you impute kufr on a person incorrectly, then the kufr may return on you; this applies to imputing kufr on the common Muslim as well as the rulers. The Prophet (sallallaahu ‘alayhi wa sallam) commanded the Muslim in the authentic hadith: “Say that which is good or stay silent.”

If this is for general matters, then what about takfeer? Then, by all means, it is necessary to refrain from indulging in this matter and leave it to the grand and reliable scholars of Islaam. They are the ones who can deduce the correct rulings vis-à-vis the kufr of a specific person. Similarly, this is not a matter for even the senior students of knowledge to take part in openly.

It seems nowadays that most people have nothing else to do but speak about the hukaam (the leaders) [1] and takfeer, day and night, in dreams and in awakness. If we claim to be on the path of the salaf (the righteous predecessors), then Muslims should not engage themselves in this matter. Regrettably, most common Muslims make analysis of the whole world political affairs and make judgments with ease and little fear of Allaah (subhannahu wa ta’ala). However, none of this is the business of the common Muslim. Their involvement in these matters can only aggravate situations and cause disunity. Some argue that, “Politics is from Islaam; Islaam and politics are the same.” They come through these doors. When you ask them about politics, you will find they read twelve newspapers, watch all the satellite news channels, and sit in countless circles, day and night, analyzing politics and so-called current affairs. This is what they consider as “politics”! At the very least, this is counterproductive and not beneficial for the person who will be responsible for every minute of his life, which he is required to fill with what is good and beneficial. The legislative policies in Islaam are the true “politics.” And this is not for the common Muslims to deal with, not to mention the “media” politics, filled with lies, counter-lies, endless analysis, deceptive statements, emotional speeches, etc. I ask Allaah (subhannahu wa ta’ala) to teach us all that which is beneficial and to save us from all that is evil. Aameen.

All Praise is due to Allaah, and may Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
Original material transcribed from understand-Islaam.net
By Br. Abu Abdullah Al-Amreeki.
10-5-1427 AH
June 7, 2006

[1] Please listen to the “The Inverted Priorities” talk on understand-islam.net

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Corrupt Modern Practices : Demonstrations, Sit-ins, Strikes – Dr Saleh as Saleh

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All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Previously, we discussed the legal and illegal pledges, known as al-bay’ah, as well as partisanship (hizbiyyah). In continuity with that, it is appropriate to discuss certain practices that are taking place in the Muslim world in the form of so-called protests, namely demonstrations, sitins, and strikes. In our time, some people embrace everything that comes to us from the east or west. These practices are not an exception. This has reached the extent that some consider these practices as a means for da’wah (calling others to Allah). Given this, it is appropriate to determine whether this is the reality.

Types of Protests and Their Intentions

There are three specific types of protests that are used. They are demonstrations, sit-ins, and strikes.

A demonstration is when a group of people will meet along a street or a main road carrying banners, shouting, yelling, and demanding certain things be done or to show strength. This is known in Arabic as mudhaharah.

A sit-in is known as ‘itisam in Arabic. In our times, it involves sitting in one place (e.g., headquarters of a party, parliament, a factory, a campus, etc.) for a certain time, without leaving, in objection to some grievance, demanding that grievance be addressed.

The third type of protest is a strike. This is known as idrabat, with the origin of this word meaning refraining. As such, you refuse or hold back from doing a certain practice in order to request something. Examples of this include workers in a factory refusing to go to work, demanding higher wages or students not going to school, protesting a certain matter.

Given the definition of the different matters, the question arises how these things crept into the Islamic society. Mostly, they came from the West where they appeared originally; it was transferred to the Muslim world by primarily political and secular parties. These practices were later embraced by some Islamic groups who imitated such a methodology while trying to find some evidence in shariah to support these practices.

Evidences Cited to Justify Protests

It is important to note that those who cite evidences justifying these practices are not scholars. They are primarily thinkers and writers.

First, they cite the narration that when Umar ibn al-Khattab (radi Allahu ‘anhu) accepted Islam, the Prophet (sallallaahu ‘alayhi wa sallam) came out resting on the shoulders of two companions, namely Umar and Hamza. This was done to show the strength of the Muslims to the pagan Arabs of Quraysh. This hadith was reported by Abu Nu’aim in his book, al-Hillayyah. al-Haafidh ibn Hajar also reported it in his book al-Issaba relating it to Muhammad ibn Uthman’s book of history and as well as in al-Fath where he related it to al-Bazaar. The narrations of this incident revolve around a person named Ishaaq ibn ‘Abdullah ibn Abi Farwa. However, his hadith is rejected. Therefore, this incident can not be cited as a proof.

Second, these thinkers also take as proof the gathering of the Muslims on ‘Eid and Fridays. They twist the nature of these events to make them evidence for the permissibility of demonstrating, sit-ins, and showing strength. In response, it is necessary to note that there is no evidence in this. The gatherings on ‘Eid and Fridays are acts of worship and can not be linked to these protests. These gatherings are to make manifest the symbols of Allah in worship, in accordance with the way Allah chose and commanded. We can not stretch these acts of worship the way we want as this would entail abuse.

Therefore, there is no legally justifiable stance for these protests.

Effects of Protests

The effects of these protests, demonstrations and strikes are numerous and very serious.

Firstly, they bring forth chaotic behavior to the streets due to crowding and the like, negatively influencing the affairs of people. They can easily endanger the lives of many, while also providing an environment for theft and robbery. Many businesses could also be affected; for example, if a business does not close on the day of a demonstration, the protesters may vandalize or damage the building or even label the owners as traitors. And all of this occurred in many Islamic and Non-Islamic Capitals in the World.

Secondly, even when people try to go along with these protests to protect their benefits, they are forced to close their shops, negatively impacting their affairs as well as the economy in general. If they do not close their shops they are called “traitors”, “un-patriotic,” and so forth.

Thirdly, these protests provide a golden opportunity for those with hidden agendas or the people of fitnah to infiltrate the ranks of these demonstrations, to the degree where some of them may use firearms to create a fitnah or escalate the confrontation between the demonstrators and the security forces. This will lead the security forces to return fire on the crowd, potentially wounding many people.

Fourthly, these acts instigate animosity and hatred between the members of society, specifically the citizens and the security forces. Since the security forces usually try to prevent these demonstrations, there will be bloodshed and injury, which may lead to revenge attacks.

Fifthly, these practices lead to the halting of economic production in many sectors of the economy, especially during strikes. Most of the time when these groups intend to demonstrate, they ask the factory workers to join them, causing work to cease at times when the country is in dear need of collaboration between its ranks.

Sixthly, these protests disturb the overall security in the land due to the confrontations associated with them.

Seventhly, those who took these practices as a means of worship are worshiping Allah through a methodology that is not legislated and baseless. Therefore, they end up worshipping Allah through a way that is not acceptable to Him (: subhannahu wa ta’ala). For any act to be accepted, it must be done with the correct intentions and condoned by shariah. The actions of these people remind us of the statement of ibn Masoud (radi Allahu ‘anhu) when he said, “Many are those who intended good but could not achieve it.”

In order to attain the good, you must work according to the sunnah and the legal methods.

Eightly, these demonstrations hasten confrontations between the groups that utilize them and the government, since these practices appear as threats to the survival and security of the government itself. Therefore, the plotting begins against these groups, often resulting in unpleasant consequences and continuous animosity and mistrust.

The claim that these protests are permissible has led to their acceptance by the rejectionist Shia’ (Raafidah), who made such demonstrations against what they classified as imperialism during Hajj. Many innocent people were killed because of this, as is well known.

Misconceptions

There are numerous misconceptions regarding the value and permissibility of these practices. For example, some note that other countries regulate demonstrations and permit them according to their laws. As such, they fail to recognize the harm in doing the same. The response to this is that even if the government was to allow such practices, then we should not resort to them because there is no legal evidence justifying them, and we have to follow shariah above all other matters. We do not follow the general motto that says, “Objectives justify the means.” In Islam, the objectives must be legal, and the means that attain these objectives must be legal.

Similarly, others engage in these practices saying, “So-and-so considered these practices to be permissible.” However, it is necessary to note that these acts were not practised by the salaf, and had these demonstrations been something beneficial, they would have resorted to it, and we have no reports to indicate such. Moreover, when someone gives a fatwa, what really matters is the daleel (evidences) as any opinion without a proof can not be considered, even if it is made by the most knowledgeable of people as we are obligated to follow the Prophet (sallallaahu ‘alayhi wa sallam) and his companions who informed us all that is good.

If someone asserts that these practices had some benefits during certain times or in some countries, bringing useful results, then the response is that such results is not a proof for their permissibility since the criteria is the affirmation of the daleel and the acting of the salaf. Furthermore, we assert that if these demonstrations were successful during certain times, then most often, they failed and only lead to casualties, hastening confrontations with these groups, leading to their disintegration.

Conclusion

These are some points concerning these contemporary matters, which are counter productive and have depleted the energy of Muslim groups and youths in many parts of the Muslim world. We ask Allah to save us and to save our societies from all forms of corrupt and deviant practices, and to show us the truth and make us follow it while showing us the falsehood and safeguarding us from that.

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
19-5-1427
June 15, 2006

Acknowledgment: This work originally appeared on understand-islam.net in audio form. It was based upon an article by Shaykh Muhammad alKhamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahmu Allaahu Khairan.

The Validity of Existence Of Various Muslim States in the Absence of Khaleefah (Greater Imam)

Refuting the Misconception that Obedience is Valid Only to the Greater Imaam.

In the Name of Allaah, the Beneficent, the Most Merciful, I begin (to write): The following Question was received from a brother in USA:

Assalaamu ‘alaykum wa rahmatullaah

As you know, there are a number of ahaadeeth concerning how Muslims are to deal with the Muslim rulers, including the sinful and oppressive rulers. How would you respond to the one who claims that these ahaadeeth are concerning the khaleefah of the Muslims, not the various leaders, kings, or prime ministers of today?

Baarakallaahu-feek.

The Answer:

Wa’alaykum as-Salaam wa Rahmatullaahi wa Barakaatuh

This Shubuha (misconception) that the Ahaadeeth of obedience to the Rulers are restricted to the general Khaleefah (greater Imaam) is, al-hamdulillah, already answered by the scholars of Islaam. Here are some of their statements:

1- Sh. Al-Islam Ibn Taymeyah (rahimahullaah) said:

“The sunnah is that the Muslims have one Imaam and the rest are his deputies. Suppose, however, the Ummah abandoned this due to a sin from some part of it and incapacity from the rest or for a reason other than that and which led to having number of Imaams, then it is binding upon each Imaam to establish the Hudood (prescribed punishments) and fulfill the rights (of people).” [Majmoo’ al- Fataawaa, 35/175-176].

2- Imaam Ash-Shawkaani (rahimahullaah) said:

“In Principle, all Muslims should have one Imaam. However, after the spread of Islam and the expansion of its territories and their remoteness, it is known that in each region there became a ruler or Imaam and so with the rest of the regions, none of them having authority to command and forbid in the other regions… So the presence of various (multiple) Imaams and Rulers is of no harm, and it is binding to obey each one of them after giving him the bay’ah (pledge of allegiance) in the region in which his commands and prohibitions are executed therein. And similarly in the case of the one in charge of another region. And it is not obligatory upon the people of the other regions to obey him, nor to be under his governorship due to the remoteness of the regions…”

Then he said: “You should know this, since it is fitting to the Sharee’ah Foundations, and in full agreement to what is indicated by the evidences. And turn down what is being said in opposition to this, since the difference between the condition of the early Islamic wilaayah (administrative governship) and its state nowadays is clearer than the sun during the day.” [Imaam Ash-Shawkaani in As- Sayelul Jarraar, 4/512].

3- Sh. Imaam Muhammad bin ‘Abdil Wahaab (rahimahullaah) said:

“The Imaams from each Madh-hab are unanimous that whoever overtakes a country or countries (seizes power) is entitled to assume the same rulership as the Imaam in ALL affairs. Were it not so, the affairs of this worldly life would not be upright. And for a long time, since before the time of Imaam Ahmad (rahimahullaah) and until our time, people were not in agreement upon one Imaam, and they have no account of a scholar stating that the validity of (the applicability) of any of the rulings (of sharee’ah) is conditional upon the presence of the Greater Imaam.” [In Ad-Durar As-Saniyyah, 7/239].

4- Al-‘Allaamah (esteemed scholar) As-San’aani (rahimahullaah) said in his explanation of the hadeeth of Abu Hurairah (radiya Allaahu ‘anhu), raised to the Prophet ( salllaallaahu ‘aleihi was-sallam):

“One who defected from obedience (to the Amir) and separated from the main body of the Muslims – if he died in that state – would die the death of one belonging to the days of Jahiliyya (i. e. would not die as a Muslim). [Saheeh Muslim, Book 20, # 4555, English Translation]

that the “obedience” is the obedience to the Khaleefah upon whom there is agreement, and it seems that what is intended is the khaleefah on any region from the regions, since people were not on agreement on a single khaleefah over the entire Islamic lands since the Abbasid Rule. Rather each region became independent under a ruler running its affairs. And if we carry the hadeeth to apply only to one khaleefah upon whom the Muslims are unanimous then its (the hadeeth) benefit would be diminished.

And that the saying (in the hadeeth) “and separated from the main body of the Muslims,” means: separated from the Jamaa’ah who agreed upon an Imaam under whom their body and affairs are organized, their world is united, and their protection from their enemy is achieved.”

So, it becomes clear that negating the validity of governership on separate Muslim states leads to evil in the sense that its sets the stage for rebellion against the rulers, and this is forbidden in Islaam even if the ruler is an oppressor as this constitutes the creed of ahl-us-Sunnah.

And Allaah Knows Best.

May Allaah, the Most High, guide me, you, and all Muslims to abide by the way of the Salaf and make us from those who relate the unclear matters to the clear so that they reach that which is clear and pleasing to Allaah.

Was-Salaam
Saleh As-Saleh
17th Rajab 1427 AH
10th August 2006

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