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Tag: Shaykh Muhammad Amaan Jaamee

Scholars Biographies : Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee

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1349H-1416H: Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee

Source:  Excerpted from Al-Ibaanah.com with slight updates

His Name and Birth:

His name was Muhammad Amaan bin Alee Jaamee Alee; and he went by the nickname Abu Ahmad. He was born and raised in Ethiopia in the district of Harer, town of Taga Tab. According to his official documents, he was born in 1349H.

His Early Studies: 

The Shaikh grew up in the town of Taga Tab (Ethiopia) where he learned the Noble Qur’aan. After completing the Qur’aan, he began studying the books of Fiqh according to the madh-hab of Imaam Ash-Shaafi’ee, may Allaah have mercy on him. He also studied Arabic in his hometown with Shaikh Muhammad Ameen Al-Hareree.

He then justify his hometown as was the custom of the inhabitants of that area, and moved to another town where he met with a man who would become his colleague in seeking knowledge and migrating to Saudi Arabia, Shaikh Abdul-Kareem. So the ties of Islamic brotherhood were formed between the two of them. After meeting, they would go together to study under a teacher called Shaikh Moosaa under whom they studied Nadham-uz-Zubd of Ibn Raslaan. They then studied the text of al-Minhaaj under Shaikh Abaadir. While in this town, they learned several disciplines of Islamic knowledge.

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The pair then had a desire to travel to the holy land of Makkah to seek knowledge and fulfill the obligation of Hajj. So they justify from Ethiopia and headed for Somalia where they boarded a ship and headed for Aden (Yemen). There they experienced many hardships and perils on both land and sea but they continued on to Hudaidah by foot and fasted the month of Ramadaan there.

They then departed for Saudi Arabia and passed through Saamitah and Abi ‘Areesh until they got permission to enter Makkah, which they walked to on foot. While in Yemen, some teachers warned them against the Salafi Dawah, which they called Wahhaabee.

His Studies while in Saudi Arabia: 

After the Shaikh performed Hajj in 1369H, he began to seek knowledge in the study circles held in the precincts of Al-Masjid-ul-Haraam. There, he learned from Shaikh Abdur-Razzaaq Hamzah, may Allaah have mercy on him, Shaikh Abdul-Haqq Al-Haashimee, may Allaah have mercy on him, Shaikh Muhammad bin Abdillaah As-Sumaalee and others.

While in Makkah, he came to know Shaikh Abdul-Azeez bin Baaz and accompanied him in his journey to Riyadh when the Educational Institute was opened. This was in the early seventies (i.e. 1370H).

Some of the colleagues he studied with while undergoing secondary studies at the Educational Institute was Shaikh Abdul-Muhsin bin Hamad Al-Abbaad and Shaikh Alee bin Mahnaa, former judge in the Central Courthouse of Madeenah. At the same time, he would attend the many circles of knowledge in Riyadh.

He also benefited and was influenced by the (former) Muftee, the great scholar of Jurisprudence and Principles, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.

He would stick closely to Shaikh Abdur-Rahmaan Al-Afreeqee, may Allaah have mercy on him, as well as Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him, whose vast knowledge and noble manners he was able to absorb.

In Riyadh, he studied under Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, and the Muhaddith, Shaikh Hammaad Al-Ansaaree, may Allaah have mercy on him.

He was also greatly influenced by Shaikh Abdur-Razzaaq Al-Afeefee, even in his manner of teaching. Likewise, he benefited from and was influenced by Shaikh Abdur-Rahmaan bin Naasir As-Saadee, may Allaah have mercy on him, since they would write letters to each other. However, it should be known that he did not study under Shaikh As-Saadee. He also learned under Shaikh Muhammad Khaleel Harraas, may Allaah have mercy on him, whom he was greatly influenced by, and Shaikh Abdullaah Al-Qaraawee, may Allaah have mercy on him.

His Scholastic Accreditation: 

He completed his secondary studies at the Educational Institute in Riyadh, then joined the College of Shareeah and obtained his diploma in 1380H. He then received the equivalent of a Masters Degree in Shareeah from the University of Punjab (Pakistan) in 1974 and thereafter a Doctorates Degree from Daar-ul-Uloom in Cairo.

His Scholarly Status and the Scholars Praise for him: 

The Shaikh held a high status amongst the people of knowledge and virtue as they would mention good things about him and rely on him. In fact, reliance upon his knowledge and Creed reached the point that when he was a student in Riyadh, and his teacher Shaikh Abdul-Azeez bin Baaz, saw his superiority and enthusiasm for knowledge, he referred him to Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, which resulted in him being appointed a teacher at the Educational Institute in Saamitah in the district of Jaazaan.

What also proves the trustworthiness of his knowledge and Creed and his high regard amongst the scholars was the fact that when the Islamic University in Madeenah was opened, he was appointed to teach in it after being selected by Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him.

It is well known that the Islamic University of Madeenah was founded in order to disperse the Creed of the Pious Predecessors. And this same University entrusted him to teach this Creed, first in the secondary institute and then in the College of Shareeah, due to their trust in his Creed, knowledge and methodology and so that he could participate in achieving the Universitys goals.

Below are some of the statements of the trustworthy scholars that they wrote about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him:

In a letter written (no. 64) by the former Muftee of the Kingdom of Saudi Arabia, Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him, on 1/9/1418H, he said about Shaikh Muhammad Amaan: “He is known to me for possessing knowledge, virtue, a good Creed, and activeness in Calling to Allaah and warning against innovations and misconceptions. May Allaah forgive him, grant him an abode in Paradise and keep his progeny upright. And may He gather us, you and him in the abode of His honor. Verily, He is All-Hearing and All-Near.”

In a letter dated 3/3/1418H, Shaikh Saalih bin Fawzaan Al-Fawzaan said:

“Shaikh Muhammad Amaan as I knew him: Indeed, the students and those who hold various type of higher degrees are many, but there are only a few from whose knowledge and personality you could truly benefit from. Shaikh Muhammad Amaan was one of these few rare scholars who employed their knowledge and efforts in order to benefit Muslims and guide them by calling them to Allaah upon knowledge. This was via the classes he would give while at the Islamic University and the Prophets Masjid as well as during the excursions he would undertake inside and outside of the Kingdom in order to give lessons and lectures on various topics. He would call to Tawheed and propagate the correct Creed, and he would direct the Muslim youth towards the methodology of the pious Predecessors (Salaf as-Saalih) while warning them about destructive principles and deviant calls.

Whoever did not know him personally should get to know him by way of his beneficial books and numerous tapes, which consist of a deluge of the great amount of knowledge and immense benefit he possessed.

Shaikh Abdul-Muhsin bin Hamad Al-Abbaad, a teacher at the Prophets Masjid, may Allaah preserve him, said: “I came to know Shaikh Muhammad Amaan bin Alee Al-Jaamee when he was a student in the Educational Institute of Riyadh and then when he was a teacher in the Islamic University of Madeenah in the secondary level and then in the university level. I knew him to have a good Creed and following a safe course. He dedicated himself to clarifying the Creed upon the beliefs of the Predecessors and to warning against innovations by way of his classes, lectures and writings. May Allaah forgive him, have mercy on him and grant him an immense reward.”

The Director of the Islamic University of Madeenah, Dr. Saalih bin Abdillaah Al-Abood, said in a letter written on 4/15/1417H: The brother, Shaikh Mustafaa bin Abdil-Qaadir, asked me to write something about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, that I know personally about him and his good qualities. So I complied with his request by writing these brief words even though I was not one of his students or close companions throughout the times I met him and mixed with him. However, there were some meetings that took place between him and I, may Allaah have mercy on him, from which I benefited and which resulted in us getting to know each other better and love for the sake of Allaah to develop between us, not to mention a firm conformance with the methodology of the Salaf-us-Saalih in matters of Creed and refuting opposition.

Muhammad bin Alee bin Muhammad Thaanee, a former teacher in the Prophets Masjid, may Allaah have mercy on him, said in a letter dated 1/4/1417H: He was a Salafee scholar of first class rate in sacrificing himself for the Islamic Call. He was also very active in giving lectures in mosques and educational seminars both in and out of the country (of Saudi Arabia). He authored many books on Creed and other subjects. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.

Muhammad bin Abdil-Wahhaab Marzooq Al-Bannaa, may Allaah preserve him, said about him: He, may Allaah have mercy on him, was upon good, which we love, such as good manners, sound Creed and pleasant companionship. I ask Allaah to shower him with His Mercy, grant him an abode in Paradise, and gather us together there as brothers upon thrones facing one another.

Shaikh Umar bin Muhammad Fulaata, a teacher in the Prophets Masjid and Director of the Daar-ul-Hadeeth branch, may Allaah have mercy on him, said in a letter dated 2/8/1417H: In general, he, may Allaah have mercy on him, was honest in speech, immense in his ascription to the beliefs of Ahlus-Sunnah, and strong in his desire to call to Allaah through speech and action. He was reserved in speech, strong in clarifying, and quick to get angry when Allaahs laws were violated. The gatherings he would hold in the Prophets Masjid, the books he would distribute, and the travels he would undergo speak on his behalf.

I accompanied him one time on a journey and what a great friend he was! He himself accompanied the great scholar Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, author of Adwaa-ul-Bayaan and other books, on a journey and also served as a good companion for him. A journey is that in which the true nature of a man becomes revealed. He would not flatter others, nor would he be hypocritical. He would not argue or dispute with others. If the proof was with him, he would openly proclaim it. And if the opposite of what he adhered to became apparent to him, he would take on that view and recant from his prior position. This is the common practice of the believers as Allaah says: The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: We hear and we obey! Such are the successful. [Surah An-Noor: 51]

I call upon Allaah as a witness to the fact that he, may Allaah have mercy on him, fulfilled many times over his duty of serving the Religion and spreading the Sunnah of the chief of messengers (i.e. Prophet Muhammad). As a result he encountered much harm and was subjected to plots and conspiracies, but he did not give in nor was he dissuaded from his goal until he met Allaah. The last words he uttered were the testimonies of Laa Ilaaha illaaAllaah and Muhammadur-Rasoolullaah.

Shaikh Umar Fulaata, may Allaah have mercy on him, also said: I came to know Shaikh Muhammad Amaan bin Alee Al-Jaamee, may Allaah have mercy on him, since a long time ago, after he came to this country (of Saudi Arabia) seeking knowledge, searching for good, and looking to learn the Creed of Ahlus-Sunnah wal-Jamaaah.

I met him in 1372H in the home of our teacher, example, and fatherly figure, Shaikh Abdur-Rahmaan bin Yoosuf Al-Afreeqee, may Allaah have mercy on him and us, in Riyadh, since he would spend a lot of time with him and benefit from him. When I asked about him, I was informed that he had come from Saamitah where he would teach and participate in examinations in the educational institute and faculties under the Aali Shaikh family.

What caused me to notice him at that time was his vigor, zeal, superiority and great concern for speaking the pure Arabic language as well as his ability to explain clearly some of the problematic Fiqh issues, which showed that he was a well-versed student of knowledge.

Not much time passed since then until it was conveyed to me that our teacher, Shaikh Abdur-Rahmaan Al-Afreeqee, presented him with the opportunity of becoming part of his family by way of him marrying his wifes sister. So based on this, the ties between them became strengthened and the connection and love between them increased.

The professor, Dr. Muhammad Hamood Al-Waailee, teacher in the Prophets Masjid and Islamic University of Madeenah as well as its headmaster for Advanced Studies and Educational Research, said in a letter dated 5/29/1417H: I began my acquaintance of the Shaikh in 1381H when this noble country of Saudi Arabia first opened the Islamic University in Madeenah. He was one of the first to teach there and I was one of his students. He was from a number of teachers that would give their students special attention, which was not restricted to just that of a student-teacher relationship in class.

He would devote a great amount of attention in most of his classes to the Creed of the Pious Predecessors, may Allaah be pleased with them, and would not let any opportunity pass in which he would not explain its status and high position. This was the same whether his lessons were on Creed or on other subjects.

When he would discuss the Creed of the pious Predecessors and attempt to implant it into the souls of his students a majority of who came from all places abroad he would speak with profound experience and knowledge of this Creed, as he had tasted its sweetness and treaded its path, to the point that those listening and watching him would feel as though their hearts would become soft with love and affection for it.

He would undergo journeys in order to spread the Call and teach outside of the Kingdom of Saudi Arabia. He would not let any occasion or opportunity pass without clearly explaining the loftiness, purity and nobility of this Creed. Anyone who reads the books and treatises that he wrote will come to realize the truth of his Call.

I attended the deliberation of his doctorates dissertation in Dar-ul-Uloom, which falls under the University of Cairo in Egypt. In most of his research, he strove to clarify the purity of the Creed and the soundness of the methodology of the pious Predecessors. His academic persona became apparent throughout the discourse in his ability to expose the falseness of every methodology that deviated from the methodology of the pious Predecessors

In summary, he may Allaah have mercy on him, had great love for the Creed of the pious Predecessors and he was sincere in calling to it and dedicated to defending it. Nothing prevented him from speaking the truth about it not even people turning away from him and boycotting him. May Allaah have mercy on him and forgive him.

Dr. Muhammad bin Abdir-Rahmaan Al-Khumayyis, teacher at the Imaam Muhammad bin Suood Islamic University in Riyadh wrote: The noble Shaikh, Muhammad Amaan bin Alee Al-Jaamee, may Allaah have mercy on him, from what I knew about him, was from the strongest at defending and calling to the Creed of the pious Predecessors. He would defend it in books, lectures and seminars. And he was strict in refuting those who opposed the Creed of the pious Predecessors.

It is as if he sacrificed his entire life for this Creed in terms of learning it, teaching it, instructing it and calling to it. He realized the importance that this Creed has on the life and uprightness of a human being. And he acknowledged the danger that innovations which opposed this Creed have on the livelihood of society and individuals. So may Allaah have mercy on him and forgive him and all of the Muslims.

The afore-mentioned statements of people of knowledge and virtue about Shaikh Muhammad Amaan Al-Jaamee show his academic status and his efforts and struggle in calling to Allaah for close to his last forty years. His strong love and interest for clarifying and teaching the Creed of the Salaf brought him to high levels of distinction to the point that he became known amongst the scholars for his devotion to it. But apart from Creed, he was also very well-versed in the subjects of Tafseer, Jurisprudence, and the Arabic language.

His Books and Writings: 

The Shaikh authored several books and delivered many lectures and classes, which were transcribed before and after his death and published. Below is a list of some of his most famous and highly regarded works:

1. As-Sifaat-ul-Ilaahiyyah fil-Kitaab was-Sunnah an-Nabawiyyah fee Daw-il-Ithbaat wat-Tanzeeh [The Divine Attributes in the Quraan and Prophetic Sunnah in light of Affirming and Absolving] This is one of the larger books of the Shaikh, which is highly beneficial in its subject.

2. Adwaa alaa Tareeq ad-Dawah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam] This book consists of a number of lectures he gave, which affirm the Creed of the Salaf, present the status of the Call to Islaam in Africa, discuss the problems faced by the Call and the Callers in current times and their solutions, and provide a refutation of the Sufees.

3. Al-Muhaadarah ad-Difaaiyyah an-is-Sunnah al-Muhammadiyyah [A Lecture in Defense of the Sunnah of Muhammad] The source of this book was a lecture he delivered in 1383H in Sudan in which he refutes the atheist Mahmood TaHa.

4. Haqeeqat-ud-Dimuqratiyyah wa annahaa laisat minal-Islaam [The Reality of Democracy and a Clarification that it is not from Islaam] The source of this treatise was a lecture he gave in 1412H.

5. Haqeeqat-ush-Shooraa fil-Islaam [The Reality of Shooraa in Islaam] This is a small treatise.

6. Al-Aqeedat-ul-Islaamiyyah wa Taareekhuhaa [The Islamic Creed and its History] An excellent treatise on the progression and evolution of the recording of Creed and the formation of deviant groups throughout the history of Islaam.

7. Nidhaam-ul-Usrah fil-Islaam [The Structure of the Muslim Family] A short treatise which was originally a lecture he gave in Africa. The book was translated and published in English.

Many of the lessons and classes the Shaikh would give explaining classical works on Creed and Jurisprudence were also transcribed and published on the Internet and in book format. Amongst these works are his explanations of:

1. Tajreed-ut-Tawheed of Al-Maqreezee
2. Thalaathat-ul-Usool of Muhammad bin Abdil-Wahhaab
3. Shuroot-us-Salaat of Muhammad bin Abdil-Wahhaab
4. Al-Usool-us-Sittah of Muhammad bin Abdil-Wahhaab
5. Al-Aqeedat-ut-Tadmuriyyah of Ibn Taimiyyah
6. Al-Qawaaid-ul-Muthlaa of Ibn Al-Uthaimeen and more.

His Students: 

It is hard to imagine that a man of such a high regard amongst the scholars and who expended such great efforts in his call to Allaah and his love for the Creed of the Salaf would be void of any students. Many students studied under him to the point that it is difficult to confine their amount due to their large number. However, from the most outstanding of them are:

1. Dr. Rabee bin Haadee Al-Madkhalee;
2. Shaikh Zayd bin Haadee Al-Madkhalee;
3. Dr. Alee bin Naasir Al-Faqeehee, teacher in the Prophets Masjid;
4. Dr. Muhammad Hamood Al-Waailee, teacher in the Prophets Masjid and headmaster of the Islamic Universitys Advanced Studies department;
5. The Muhaddith, Shaikh Abdul-Qaadir bin Habeebillaah As-Sindee, may Allaah have mercy on him;
6. Dr. Saalih bin Saad As-Suhaymee, teacher in the Prophets Masjid and Islamic University;
7. Dr. Ibraaheem bin Aamir Ar-Ruhaylee, teacher in the Islamic University;
8. Dr. Bakr bin Abdillaah Abu Zaid, member of the Committee of Senior Scholars;
9. Dr. Falaah Ismaeel, teacher in the University of Kuwait.

Some of his Noble Characteristics: 

1. His Sincerity: He, may Allaah have mercy on him, was sincere to Allaah, His Book, His Messenger, the Muslim Imaams and their common-folk. This becomes apparent with just the slightest bit of reflection, since if one looks at his life, he will see that the Shaikh sacrificed his entire life in affirming what our Lord is deserving of in terms of His Lordship, Worship, and Names and Attributes according to the understanding of the pious Predecessors. This can be seen in his lessons, writings, lectures, and refutations against those who opposed the Quraan and Sunnah. Furthermore, he was just and balanced when refuting his opponents steering clear from partisanship and vain desires.

2. His Mixing Little with People: He, may Allaah have mercy on him, was known to mix little with people unless it was for good. So as a result most of his time and his days would be reserved. His manner of doing this was well known since he would go out from his home to work in the Islamic University, then return home, then go to the Prophets Masjid to give classes there after Asr, after Maghrib, after Ishaa and after Fajr. He would continue to follow this schedule up until he was bedridden when his illness worsened.

3. His Reserved Tongue: He, may Allaah have mercy on him, was also reserved in speech, He would not speak ill, throw blame or backbite others. In fact, he would not allow anyone to backbite others while in his presence nor would he permit anyone to convey gossip and people’s defects to him.

If any students of knowledge fell into error, he would request the tape or the book (containing the error) and would listen or read it. If it became apparent to him that it was in fact an error, he would fulfill his requirement of advising that person.

4. His Forgiving Nature and Forbearance: He would react to those who treated him badly by displaying forbearance and forgivingness.

Many times people would come up to him on the street or while in the Prophets Masjid and ask his forgiveness for speaking bad about him and attacking his honor, and he would say to them: I hope Allaah will not cause anyone to enter the Hellfire because of me.

He would also pardon those who sought to destroy his reputation, saying: There is no need for anyone to come to me to seek my pardon, for I have already pardoned everyone. And he would request those in his gatherings to convey this from him.

5. His Concern and Care for His Students: He, may Allaah have mercy on him, was from those who gave special to his students, which would not stop with the end of his classes. He would attend their special functions, ask about their situations, take care of some of their needs, and help them out with some of their family problems or some of the hardships of life that they encountered. In general, he would make use of his money, reputation, and time in order to assist those students of his that were needy.

These actions of his justify a profound effect on his students and as a result, he would earn true love from them. His students felt the great gap in this aspect after he died. The truth is that the Shaikh, may Allaah have mercy on him, possessed many good characteristics, all of which cannot be mentioned here.

Some of his Wise Sayings: 

The Shaikh said: It is upon our youth to take advantage of their free time by spending it on studying books that cure the diseases of the heart. This will cause a person to try to adhere to the ways and practices of the pious Predecessors in being steadfast and upright, and not just practicing it outwardly. Practicing Islaam on the outside is of no use by itself. Wearing a short garment (thawb) and growing a long beard are two things that Allaah has prescribed and encouraged. However, if there cannot be found any Islamic concept and understanding behind that, these outward features are of no use or benefit. [The tape: Sharh Asbaab Inshiraah-us-Sadr]

His Salafee Creed: 

What proves that the Shaikh was upon a sound Salafee Creed was that fact that he would teach from the classical books of Creed from the pious Predecessors, such as: al-Waasitiyyah, al-Fataawaa al-Hamawiyyah al-Kubraa, at-Tadmuriyyah, Sharh al-Aqeedatut-Tahaawiyyah of Ibn Abil-Izz, al-Eemaan, Thalaathat-ul-Usool, Fath-ul-Majeed, Qurratu Uyoon-ul-Muwahhideen, al-Usool-us-Sittah, al-Waajibaat-ul-Mutahattimaat, al-Qawaaid-ul-Muthlaa and Tajreed-ut-Tawheed of Al-Maqreezee. These lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaathat-ul-Usool.

He would also refute the people of innovation, such as the Sufees, the Sheeah, and the Rawaafid as can be witnessed in his books, the articles he would write for scholastic magazines, and the lectures and classes he would give. As an example, refer to his book: Adwaa alaa Tareeq ad-Dawah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam].

His Sickness and Death: 

During the last part of his life, he was stricken with a terminal illness to the point that he was bedridden for almost a year. But he endured it with patience and forbearance.

Shaikh Umar Fulaata, may Allaah have mercy on him, said: In the last part of his life, he was stricken with chronic illnesses, but endured them. One of his children related to me that before he died, he gathered his family together, advised them and emphasized in counseling them to be conscious and fearful of Allaah (Taqwaa), to maintain family ties, and to strive upon the Salafee Creed up until the time that they meet Allaah. The last thing he said before he died was the testimony that: There is no deity that is worshipped in truth except Allaah and Muhammad is the Messenger of Allaah.

On a Wednesday morning, on the 26th of Shabaan 1416H, his soul returned back to its Creator. His funeral prayer was held on that day after Dhuhr and he was then buried in the Baqee-ul-Gharqad Cemetery in Madeenah. A large group of people were present at his funeral including amongst them many scholars, judges, and students of knowledge. His death put the ummah at a loss, since they were now lacking a great and hard-working scholar, may Allaah grant him a spacious abode in Paradise.

Sources for his Biography: 

Refer to the biographical account of the Shaikh written by his student, Mustafaa bin Abdil-Qaadir Al-Fulaanee in 3/5/1419H as found in the book: The Islamic Creed and its History (pg. 5-22) with alterations and additions.

Published on: August 31, 2007

Related Links: abdurrahman.org/tag/shaykh-muhammad-amaan-al-jaamee

Do Politics Exist in Islaam? – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot-is-Salaat (pg. 37-38)
PRODUCED BY: Al-Ibaanah.com

Many people shun politics because they think that it doesn’t exist in Islaam. Politics does exist in Islaam. It is deep and profound. Unfortunately, many of the politicians today are unaware of Islamic politics. Politics today consists of deception, lying, flattery, and hypocrisy in most cases. However, Islamic politics is contrary to this. Islamic politics means: Good planning and management. By it, you will learn how to get out of situations without falling into lying. And you will know how to give precedence to advantages over disadvantages. You will know how to prioritize if there are evils, i.e. how to commit the least evil in order to avoid a greater evil. Knowing these things is from the politics that are religiously legislated.

What also falls under legislated politics is when the Messenger left the hypocrites to stay amongst the ranks of the Companions, even though he knew who they were, out of fear that it would be said that Muhammad kills his Companions. If he (sallAllaahi ‘alayhi wa sallam) were to have killed the hypocrites, whom he knew by name, the people who are not aware of the facts would have made a big issue out of it, as the saying goes: “They make a mountain out of a pebble.”

So the people would say: “Muhammad has started to kill his Companions.” This would then have harmed the course of the Da’wah (Call to Islaam), impeding it from moving forward. So it would have been halted and the enemies would have increased. Therefore, it was a greater advantage to let this number of people remain amongst the ranks of the Muslims for it would ensure that the Call to Islaam continues to progress in the world.

Another example of religiously legislated politics is when Allaah’s Messenger (sallAllaahi ‘alayhi wa sallam) saw the manner in which many people would be harmed by the door of the Ka’bah. The Messenger of Allaah (sallAllaahi ‘alayhi wa sallam) strongly wished to demolish the Ka’bah, connect it to the ground and then make two doors for it – a door from which people would come in and another door from which they would exit instead of the hardship and turmoil the people were going through at that time. However, as he (sallAllaahi ‘alayhi wa sallam) told ‘Aa’ishah: “If it were not for the fact that your people had just come out of the Days of Ignorance, I would surely have done that.”

If the Prophet (sallAllaahi ‘alayhi wa sallam) were to have demolished the Ka’bah and return it back to the structure of Ibraaheem, connecting the door to the ground, the people would have found great ease as they would have been able to enter from here and exit from there. Instead (at the time of the Prophet), the only thing that could be found was people climbing up and lining up on the backs of others. Whoever paid something would be pulled by his hand and mounted on top (of the backs of people to reach the elevated door). And whoever did not pay would be turned away and thrown to the floor.

However, all of this was a lesser evil – even though it caused hardship and grief to some people – than if it were to be said that Muhammad has begun to demolish the Ka’bah. If news of this were to spread throughout the earth, people would be hindered from entering Islaam. So by not doing that, he (sallAllaahi ‘alayhi wa sallam) was choosing the lesser of the two evils. This is a form of legislated politics. Examples of this are many. If you study the written works on religious politics by Imaam Ibn Taimiyyah, his student, Ibn Al-Qayyim, and others, you will realize that politics do exist in Islaam. However, it is honest politics and not false. So we should know this precisely.

So if you understand Islaam in terms of its beliefs, its acts of worship, its interactions and all of the other subjects that we mentioned – if you know all of this – you would be taking from the original source. You would be taking from the niche of prophethood. At this point, you would know where the Saved Sect is. But as before this, then no, you wouldn’t. You would be aligning yourself with everyone out there.

Today you hear about certain groups that call themselves the Islamic Group aligning themselves with Communists, secularists, and nationalists in supporting the oppressor over the oppressed. Why is this? It is due to their lack of understanding the Religion. It is just a mere claim – “Islaam, Islaam, Islaam!” This is not an empty word. Islaam is a Religion of actions. Acquire knowledge before you speak and act. This is how you will come to know the Saved Sect, which everyone wishes to be a part of.

Published on: August 26, 2007

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

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

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

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

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

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

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

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

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

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

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

Published on: April 23, 2007

The Man who Prayed Badly – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat,  Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This story is well known amongst the students of knowledge. It is a story about a person who was known as “the man who prayed badly.” At that time perhaps there were few like him which explains why he came to be known by this nickname. But as for today how numerous are those who pray badly like this man!

Perhaps the students of knowledge who see these people praying badly don’t inform them of their error out of politeness or because they think that the only thing that is required of them is to perform their own prayer and that they are not required to do anything else with respect to others. This is a wrong notion that some students of knowledge have, i.e. that a person should not be concerned with anything more than performing acts of worship for himself. So he forgets the issue of commanding good and forbidding evil and sincerely advising the servants of Allaah.

On the other side, some people are unaware of this issue and that praying like this invalidates the prayer, i.e. such as those who peck on the floor in their prayer, condensing the pillars of (1) lifting the head and (2) sitting between the two prostrations. Many people are negligent about these two pillars of the prayer since they peck like chickens on the ground and do not observe tranquility. No sooner does his back rise from prostrating than he prostrates again before he sits up straight. He barely lifts his head from the first prostration, and before sitting tranquilly for a moment, he rushes down for his second prostration. Whoever does this, his prayer is invalid and he falls under the label of “the man who prayed badly.”

So it is upon the students of knowledge to advise those who pray badly, and they are many in these days.

The story of this man is known to the students of knowledge. A man once entered the masjid while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was sitting amongst his Companions. So he offered his prayer, made the tasleem, then greeted the Prophet (sallAllaahu ‘alayhi wa sallam). The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”He (sallAllaahu ‘alayhi wa sallam) did not teach him right away. Instead he told him: “Go back and pray for you have not prayed.”

This is since it is possible that the man knew (how to pray properly) but hastened and left off (those pillars) for some reason, as is the case with many of the people who rush through prayer. So the man went back and prayed just as he did the first time. Then he came back and greeted the Prophet. The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”

So the man went back and prayed just as he did the first time. He then returned a third time and greeted the Prophet. The Prophet told him again after returning his greeting: “Go back and pray for you have not prayed.”

This is the point where the man declared his ignorance, saying: “By the One who sent you with the truth, I can’t do any better than this.” Meaning: “This is all that I know. I don’t know any other way to pray.”

This was after the Prophet (sallAllaahu ‘alayhi wa sallam) made this man devote special attention to his prayer by making him repeat it several times and after he confirmed that the man didn’t know any other way to pray and that he only prayed badly due to ignorance. This repetition on the part of the man kindled his interest and made him ready to receive (knowledge of the correct way). Had the Prophet (sallAllaahu ‘alayhi wa sallam) taught him upon the first instance, the man would not have given it that much attention nor would he have accepted it in the same manner.

This is one of the points of wisdom that the people of knowledge have indicated, i.e. that the Prophet (sallAllaahu ‘alayhi wa sallam) did not teach the man in the first instance. It is recommended for a teacher to interact with his students in a similar manner when going over certain issues. He should ask his student and inform him what he knows about a certain issue. But if his student hesitates and doesn’t know the answer, the teacher should not rush to give him an answer immediately. Rather, he should leave the matter open so that the student’s mind could preoccupy itself with reflecting on it and trying to find an answer for it. He should tell his student: “Bring the answer tomorrow” or something like that unless the issue is of an urgent nature. This is what the leading teachers from among the elders whom we reached would do.

The teacher should present issues in the form of questions to the student of knowledge who is unprepared. He should not answer the questions but rather leave it so that the student could do some research and bring an answer in a later gathering. This is from the aspects of wisdom.

Similarly, the Prophet (sallAllaahu ‘alayhi wa sallam) would present questions at time to his Companions to the point that they would say: “Allaah and His Messenger know best.” They would declare their lack of knowledge and afterward he (sallAllaahu ‘alayhi wa sallam) would teach them. This is what the man who prayed badly did and afterward the Prophet (sallAllaahu ‘alayhi wa sallam) taught him that the first thing he should do is face the Qiblah and make the takbeer. Meaning: He should commence the prayer with the initial takbeer. This is proof that one should not vocalize his intention before the initial takbeer. The place of the intention is the heart so saying it out loud is an innovation as we stated previously. This is also since everything the Prophet (sallAllaahu ‘alayhi wa sallam) taught the one who prayed badly to do in prayer – in most cases – is either a pillar or a requirement of the prayer. And whatever part of the prayer that was not mentioned in this prophetic lesson is neither a pillar nor a requirement. This is with respect to those who differentiate between a pillar and a requirement. Some madh-habs do not distinguish between a pillar and a requirement. They do not regard there being any distinction between the two except in matters of Hajj and ‘Umrah contrary to what we are upon today.

Then after making the initial takbeer, he should recite what he is able to from the Qur’aan. “What he is able to from the Qur’aan” has been explained in another narration as the opening chapter of the Qur’aan, Surah Al-Faatihah. The Prophet (sallAllaahu ‘alayhi wa sallam) did not mention the opening supplication however it has been mentioned in some other narrations. Likewise, making the ta’awudh (seeking refuge in Allaah from the Devil) is also prescribed. So therefore, not everything that has been mentioned in this hadeeth is obligatory even though the scholars of Fiqh have differed as to whether or not the ta’awudh and the opening supplication are obligatory or not.

Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered the man to bow and to remain tranquil while in the bowing position. This is where the basis of this issue is found since one of the most important things that the man left out of his prayer was being tranquil and calm while in each position. Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered him to rise from the bowing position and to balance himself while standing. This second standing is known as ‘Itidaal (and not Qiyaam). This standing has been reported clearly in some ahaadeeth with the wording ‘Itidaal. This is the point used by some scholars who hold the view that it is not necessary to place the right hand over the left hand on the chest after rising from the bowing position since this standing is not referred to as Qiyaam (standing) unless there exists a clear contextual proof.

And if the word Qiyaam (standing) is used in the general sense, then it refers to the standing which takes place before the bowing. So based on this, the statement of the Companion: “When the Messenger of Allaah would stand in prayer he would place his right hand over his left hand on his chest while standing” means that the word “standing” here if applied in the general sense refers to that which occurs before the bowing position. And as for the standing that takes place after rising from the bowing position, then that should not be called Qiyaam (standing) unless it is accompanied by some clear contextual proof. Rather, it is called ‘Itidaal (straightening).

When discussing this issue previously, we stated that the most precise understanding on this issue is that of Imaam Ahmad bin Hanbal, who did not regard this issue as something too troublesome, may Allaah have mercy on him. He held that a person has the choice when he stands after bowing on whether or not he wants to place his right hand on his left hand over his chest. So he may choose – If he wishes, he may put his hands on his chest and if he wishes he may not. Why is this? This is from the intricate matters of Fiqh since the hadeeth does not literally state this type of standing. It only literally states the first standing. So whatever is stated literally (i.e. verbatim), there should be no differing in regards to that issue. And whoever does oppose it should be advised.

As for the second standing, then there is also an implied meaning that is derived from the (above) hadeeth which is not literal. So whatever is implied from a text, then that is usually the place where differing most likely occurs amongst the scholars of jurisprudence. So if the jurisprudent scholars of the past and present differed on this issue, we should pardon all of them. Those who say the hands should be placed on the chest are pardoned because they have gone by what is implied from the hadeeth, i.e. what is probable from the text not literal.

And as for the one who holds that the hands should not be placed on the chest in the second standing, he too should be pardoned because the hadeeth is not literal but rather implicative, as we stated previously.

This is one of the causes for the differing between the scholars of jurisprudence on subsidiary issues of Fiqh. Whoever amongst the students of knowledge wants to find out what these causes are and research them should refer to the booklet which is small in size yet grand in terms of the knowledge contained within it, “Raf’ul-Malaam ‘an-il-A’immat-il-A’laam” (of Ibn Taimiyyah) in order to find out the reasons why the scholars of Fiqh differed.

One of these causes, which we are discussing now, is when a scholar, for example, understood from the proofs that they include the first and second standing, while another scholar says that it only includes the first standing whereas the second standing is not included since it is known as ‘Itidaal (straightening) and not Qiyaam (standing) unless there is a clear contextual proof, and if this is not the case then the Qiyaam (standing) is only applied to the first standing. So the probability exists and Allaah knows best.

Published on: May 6, 2007

Praying with Shoes in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Published on: May 6, 2007

Reciting Surah Al-Faatihah in Every Prayer – Shaikh Muhammad Amaan Al-Jaamee

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Reciting Surah Al-Faatihah in Every Prayer

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

Click the Below Link to Read or Download the PDF Document

Reciting Surah Al-Faatihah in Every Prayer – Shaikh Muhammad Amaan Al-Jaamee [PDF]

In his classical treatise, Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, says: “The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah…”

In his explanation of this last pillar, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This applies to everyone – the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid) in the same manner – and according to the most correct opinion even in the audible prayers.

The ma’moom listening to the recitation of the Imaam and remaining attentive to it does not remove the obligation of reciting Surah Al-Faatihah from him according to the most correct opinion of the scholars. This issue is one of differing since the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “There is no prayer for he who does not recite the opening chapter of the Book” includes the one leading the prayer, the one being led in prayer and the one praying alone. He (sallAllaahu ‘alayhi wa sallam) said: “There is no prayer for he who does not recite…” Listening is not reciting.

It’s true that the one being led in prayer should remain attentive to the recitation of the one leading the prayer. However, the extent in which it takes him to recite Surah Al-Faatihah is exempted from this, whether he recites Al-Faatihah along with the Imaam in succession or he is able to recite it during one of the moments in which the Imaam pauses or he recites it while the Imaam is reciting the (next) surah in any of the opportunities he gets. This is since there is no mention (in the texts) of a specific time for the one being led in prayer to recite Surah AlFaatihah.

Irregardless, he must recite it since the prayer of the one who does not recite Surah Al-Faatihah is invalid whether he is leading the prayer, praying alone or – according to the most correct view as stated before – even if he is being led in prayer and standing behind an Imaam that is reciting out loud. The strongest proof for this is the qudsee hadeeth in which Allaah said: “I have divided the prayer between Myself and My servant into two halves.” What is meant by “prayer” here is Surah Al-Faatihah. Allaah referred to Al-Faatihah as the prayer.

“I have divided the prayer between Myself and My servant into two halves, and My servant will have what he asks for. When the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between My servant and I and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’”

Allaah has referred to Surah Al-Faatihah as the “Prayer” in this qudsee hadeeth. This includes everyone who prays, meaning: Whoever does not recite Al-Faatihah has no prayer. So the hadeeth explains itself and supports itself.

Therefore, a person who prays behind someone – even an Imaam that is reciting out loud – should not leave off reciting Surah Al-Faatihah just because of what he has read in the books of one of the madh-habs. If he considers this type of hadeeth to be authentic as well as the second hadeeth “There is no prayer for he who does not recite the opening chapter of the Book” and other narrations concerning Surah Al-Faatihah that bear a similar meaning, it is not permissible for him to turn away from these ahaadeeth by claiming that he is following the madh-hab of so and so and that this madh-hab says it is not obligatory upon the one being led in prayer to recite Al-Faatihah particularly when the Imaam is reciting out loud. This is not a correct stance.

Imaam Maalik, may Allaah have mercy on him, the Imaam of Madeenah and one of the great ones to have taught at the Prophet’s Masjid during the time of the Taabi’-ut-Taabi’een who would teach in the proximity of the garden would advise his students saying to them: “Every person’s statements can either be accepted or rejected except for the inhabitant of this grave” and he pointed to the Prophet’s (sallAllaahu ‘alayhi wa sallam) grave, which was close to where he was teaching.

This is what it means: It is not befitting for a Muslim – especially a student of knowledge – that comes upon a hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) to claim that this hadeeth opposes our madh-hab, and then abandons it claiming that he is doing so out of following his madh-hab. Following one of the madh-habs is not obligatory. There does not exist at all any creature whom we are obligated to follow and for whom we will be questioned about following – if we fall short in doing that – except for the Messenger of Allaah, Muhammad, (sallAllaahu ‘alayhi wa sallam). Such a person does not exist.

As for the one who says: “And it is an obligation to blindly follow a scholar from amongst them” as the saying goes, using such wording that implies the same understanding of this statement made by the author of Jawharat-ut-Tawheed, then such a statement is baseless.

We are not obligated to follow any one of the four madh-habs. It is not an obligation. In fact, the most correct view is that it is not even permissible. The term “obligation” is a legal ruling and a legal ruling does not become established except by a proof from the Qur’aan or the Sunnah.

Whoever claims that something is obligatory is required to bring forward the proof for his claim. What is meant by the saying that we are obligated to follow the madh-hab of Imaam Maalik?? How could this be when at his time there were three other Muslim Imaams of his caliber? And altogether, these four Imaams were considered the Imaams of the world during the time of the Taabi’-ut-Taabi’een as Ibn Taimiyyah said: “These four are the Imaams of the world during the time of the Taabi’-ut-Taabi’een. Amongst them is Imaam Maalik in the Hijaaz, Al-Laith bin Sa’ad in Egypt, Ath-Thawree in ‘Iraaq, and Al-Awzaa’ee in Shaam.” So it is not permissible to blindly follow three of them but as for the fourth, we can?!?!

Where did they get this from? What is the proof for it? For three of them it is not permissible, ok, it is not obligatory. It is not permissible for us to blindly follow Laith or Thawree or AlAwzaa’ee, but as for Imaam Maalik, we must blindly follow him? Where did such a division come from? Who is the one who made such a thing an obligation? Did some revelation come down saying: “If an Imaam reaches the level of Imamship, the ummah is obligated to follow him?” There must be some text similar to this reported. And because there is none, the claim that blind-following one of the four Imaams is a false claim.

I am only using Imaam Maalik as an example here because I used his statement previously. Afterward, I remembered the three other Imaams that were of his caliber. Imaam Abu Haneefah, Ash-Shaafi’ee, Maalik and Ahmad were all Muslim Imaams, but there were others along with them who were just like them. Weren’t they more knowledgeable than them? It was said that Laith bin Sa’ad was more knowledgeable than Maalik. The point I’m trying to make is: The only one whom we are obligated to follow and for whom we will be questioned about following is Muhammad (sallAllaahu ‘alayhi wa sallam).

Every Muslim knows and memorizes the three questions that he will be asked in the grave. When a person dies and is buried, he will definitely be asked these three questions: “Who is your Lord?” “What is your Religion?” And “who is your Prophet?” In some wordings of the narration, it states: “What do you say about the man who was sent to you?”

This is in reference to Muhammad (sallAllaahu ‘alayhi wa sallam). One of the questions will not be: “Who is your Imaam? What is your madh-hab? What is your way?” No such report has been mentioned. Our Imaam, our example, our prophet and our leader to Allaah is Muhammad (sallAllaahu ‘alayhi wa sallam). We have no other Imaam. The four Imaams as well as those who were of their caliber and standing would call the people to follow this same Imaam. They did not come with the purpose of calling people to follow them. This is why Imaam Abu Haneefah would say: “It is Haraam (unlawful) for anyone to blindly-follow us until they know from where we took (i.e. the sources).” Several scholars have reported this statement on him, such as Ibn ‘Abdil-Barr and Ibn ‘Aabideen in his Hanafee notes.

I would like to reiterate to the students of knowledge that the act of following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) does not fall second to the act of worshipping Allaah. This is since worshipping Allaah is what is meant by “Laa Ilaaha Illaa Allaah” whereas following the Messenger of Allaah is what is meant when you say: “Ash-hadu anna Muhammadan Rasoolullaah.” These two statements are like one statement – the first part of it is not complete without the second part or the second part without the first. We must understand this point well. So the opening chapter of this Qur’aan is one of the important pillars of the prayer.

The Objective of Studying Aqeedah & Tawheed – By Shaykh Muhammed Aman Al-Jami [Video|Ar-En Subtitles]

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DaruTawheed Oxford

Ruling on adding ‘Sayyidinaa’ to the tashahhud – Shaykh Muhammad Amaan al Jaami (rahimahullaah)

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The Thirteenth and Fourteenth Pillar:

“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Muhammadin kamaa Salayta ‘alaa ibraaheema wa ‘alaa Aali ibraaheema Innaka Hameedun Majeed” [O Allaah, send your praises upon Muhammad and the family of Muhammad as you sent praises upon Ibraaheem and the family of Ibraaheem. Verily, You are Most-Praiseworthy, Most Glorified]

This version of the tashahhud is well known. There are other forms of it as well.You may memorize whichever wording of the tashahhud that you like. However, choose one that is agreed upon. And if you hear someone using a tashahhud that varies from this one, do not condemn him.Tha same could be said about sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam) if you have memorized the version mentioned here by the author. There are other ways of saying it as well. And we have stated many times that there exists many ways of doing it. Perhaps all of these ways (of sending salaat on the Prophet) have been gathered together by the great Scholar Ibn Al-Qavvim in his book which is unique in its subject: Jalaa-ul-Afhaam fis-Salaati ‘alaa Khair-il-Anaam.”

The Salaat mentioned here (i.e. above) is known as the Abrahamic Salaat. The most comprehensive form of it is the one that has been agreed upon, which is:

“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Aali Muhammad kamaa salaita ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed. Wa Baarik Muhammadin wa ‘alaa Aali Muhammad kamaa baarakta ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed.”

This manner of saying it is agreed upon. And there are many other ways. However you should take note that none of the versions of the Abrahamic Salaat that have been recorded by Ibn Al-Qayyim in his afore-mentioned book contain an mention of the word “Sayyidinaa” our master) such as: “Allaahumma Salli ‘alaa Sayyidinaa Muhammad.”

Many of our sensitive Muslim brothers, if you don’t say “Sayyidinaa” when sending Salaat and just say “Allaahumma Salli ‘alaa Muhammad” , will perhaps think bad thoughts about you and say: “This person doesn’t have any respect for Allaah’s Messenger!”

In fact, this very thing actually did happen, for one time a Moroccan man on Hajj told me: “0 Shaikh! I have attended your lessons from the first class till now while traveling. But I notice about you that when you send Salaat on the Prophet (Sallallaahu alaihi wa Sallam), you say ‘ Allaahumma Salli ‘alaa Muhammad’ and I never heard you once say: ‘ Allaahumma Salli ‘alaa Sayyidinaa Muhammad.’ Why is this O Shaikh?”

He asked a good question and I clarified the matter to him, thus reducing the irritation found in him since he would become very annoyed whenever he would hear someone send Salaat on the Prophet and not say: “Allaahumma Salli Sayyidinaa Muhammad.”

The Muslim common-folk do not make any distinction in matters. Perhaps they think that someone who leaves out the word “Sayyidinaa” does not respect the Prophet and does not love him in the manner that he deserves.

The reply: This is ignorance. It may even be called compound ignorance. Compound ignorance is when someone is ignorant and he doesn’t know that he is ignorant. If you don’t know that you don’t know something then this is ignorance on top of ignorance. So what is it that someone with ignorance attached to him knows? Nothing!

The point is that Muhammad, the Messenger of Allaah (Sallallaahu alaihi wa Sallam) is our leader (Sayyid). He is the leader of all of mankind – all of the descendants of Aadam. This is what I worship Allaah with. We must believe this, in accordance with what he has informed us: “I am the Sayyid (leader) of mankind on the Day of Judgement. I am the Sayyid (leader) of the children of Aadam, and I do not say this to boast” We are obligated to believe that he is the Sayyid (leader) of all of mankind.

But in spite of this, when he (Sallallaahu alaihi wa Sallam) taught the Companions how to send Salaat on him and when he dictated the Abrahamic Salaat to them during the revelation of the ayah:

“Verily Allaah and His Angels send Salaat (praises) on the Prophet. O you who believe, send your praises (Salaat) and greetings (Salaam) on him” [Surah Al-Ahzaab: 56]

When this ayah was revealed, the Companions asked: “0 Messenger of Allaah(Sallallaahu alaihi wa Sallam), you have already taught us how to send greetings (of Salaam) upon you, but we have been ordered to (also) send praises (Salaat) upon you, so how do we send Salaat on you?”

It is possible that this sort of questioning occurred in several different gatherings based on the fact that there are numerous manners of sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam). The Prophet (Sallallaahu alaihi wa Sallam) taught his Companions to say it like this: “Allaahumma Salli ‘alaa Muhammad.” This does not mean that he (Sallallaahu alaihi wa Sallam) revoked his status of leadership and that he was no longer a Sayyid.

You have noted that at times the Prophet (Sallallaahu alaihi wa Sallam) would condemn people in certain circumstances who would make statements that were understood to contain exaggeration and extremism with regard to himself. He (Sallallaahu alaihi wa Sallam) would condemn the one who said: “You are our Sayyid (leader), son of our Sayyid. And you are the best among us, son of the best among us” even though he really is the Sayyid (leader) of mankind.

However, he did this because he feared that this man was being afflicted with extremism. Going to extremes with regard to the righteous people is one of the main causes of others being worshipped besides Allaah. So in order to protect the sanctuary of Tawheed, he told him no. He forbade him from (saying) that, saying: “I am only a slave, so say: ‘The slave and messenger of Alhall.'” This was even in spite of his prior statement in which he announced that he was the Sayyid (leader) of the children of Aadam. However, there is no contradiction between this statement and that statement since each situation warrants its own statement depending on its circumstances.

The situation in which the Prophet condemned the man was a situation that warranted such a condemnation and warning, whereas the situation in which he (Sallallaahu alaihi wa Sallam) announced he was the Sayyid (of mankind) was due to the fact that he was talking about his (Sallallaahu alaihi wa Sallam) intercession. So he was clarifying its reality the reality that he is the Sayyid (leader) of all of mankind.

The point we are trying to make here is: Sending Salaat on the Prophet should be done by using one of the versions that have been reported in the texts. You should not add the phrase Sayyidina (our leader) to it even though the Prophet is our Sayyid. I hope that this point is understood. Furthermore, after making this point clear, I would like to reiterate that we must believe and affirm, in accordance with his report, that the Prophet (Sallallaahu alaihi wa Sallam) is our Sayyid (leader). However, when sending Salaat upon him, we should not say: “Allaahumma Salli ‘alaa Sayyidinaa.” Rather we should just say: “Allaahumma Salli ‘alaa Muhammad” since this would be following his example, implementing his teachings, and carrying out his instructions.

This statement stuns some people, which is why I must say again that the scholars have unanimously agreed that it is not permissible for a Muslim who wants to worship Allaah through words of supplication that have been reported in the texts to add, subtract, change or replace any of those words.

The scholars of Hadeeth, with their intricate memory and understanding of the texts, use as evidence one single report, which others perhaps are not aware of the basis of proof found in it. This report is about the time when the Prophet taught one of his Companions the supplication one should make when going to bed. The supplication contains the following words:

“Aamantu bi-Kitaabik aladhee anzalta wa Nabee’ik aladhee arsalta.”
I believe in Your Book that You revealed and in Your Prophet that You sent.

This Companion began to repeat this supplication in order to memorize it, but then on one occasion, said: “…wa Rasoolik aladhee arsalta” , i.e. “…in Your Messenger that You sent.”

What did he do? He replaced the word “Nabee” (Prophet) with the word “Rasool” (Messenger). This Companion then narrated that: “The Prophet (Sallallaahu alaihi wa Sallam), tapped my chest and said: “No, say: Wa Nabee’ik aladhee arsalta.”

This is clear proof that it is not proper for a person who wishes to follow Allaah’s Messenger (Sallallaahu alaihi wa Sallam) and abide by his teachings to add, subtract, change or replace (these supplications) based on his own accord. The “Messenger” and “Prophet” are two valid titles for Prophet Muhammad. However, we cannot change the supplication from the manner in which it was reported since that is the way the Prophet (Sallallaahu alaihi wa Sallam) stated it.

The Prophet (Sallallaahu alaihi wa Sallam) does not speak from his own desire. So these were revealed to the Prophet (Sallallaahu alaihi wa Sallam) through revelation from Allaah. Meaning: The legislation of these words of remembrance that are to be said at the time of sleeping came down from the heavrns. So if something was revealed to the Prophet(Sallallaahu alaihi wa Sallam) and he conveyed it to his, Companions in the same manner in which it was sent down, it would not be proper for the Companions to change that. And we should follow their example, and Allaah knows best.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.

Beautiful Explanation of the Opening Supplication in Salah (Prayer) – Shaykh Muhammad Amaan al Jaami (rahimahullaah)

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After this, there occurs the opening supplication, which is optional, and states: “Subhaanak Allaahumma wa bi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa ilaaha Ghayruka.” [Free from imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name, Glorified be Your Greatness, and there is no deity worthy of worship besides You]

The meaning of “Subhaanak Allaahumma” is: I absolve You from all imperfections in a manner that befits Your majesty. “Wa bi-Hamdika” i.e. while praising You. “Wa Tabaarakasmuka” i.e. blessing can be attained by mentioning You. “Wa Ta’aala Jadduka” i.e. Glorified be Your Greatness. “Wa Laa ilaaha Ghayruka” i.e. There is nothing that has the right to be worshipped on earth or in heaven except You, O Allaah.

~ the explanation ~

The author, may Allaah have mercy on him, states here that the opening supplication is a recommended act. It is neither a pillar nor a requirement nor a condition. Rather it is supererogatory. He then went on to choose one version of the opening supplication, which is the shortest, amplest, and most comprehensive of these supplications from the perspective of praise, veneration and glorification of Allaah. And it is: “Subhaanak Allaahumma wa hi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka.”

The great scholar Ibn Al-Qayyim listed a number of opening supplications in his book Zaad al-Ma’aad. But he preferred this supplication over the numerous other ones of this nature, some of which are longer. This is due to the fact that this concise supplication contains such praise, veneration and glorification for Allaah the likes of which cannot be found in other supplications. Other supplications consist more of requests and invocations whereas this one consists of (purely) glorification, honoring and exaltation (of Allaah).

The author then takes it upon himself to explain this supplication as well as what comes after it. The meaning of: “Subhaanak Allaahumma” is: “I absolve You, O Lord, in a manner that befits You, from all imperfections.”  This is an absolving that befits His majesty, and it is derived from the Qur’aan and the Sunnah.

The people are divided in their definitions of absolving Allaah from imperfections. Some people have defined it as negating Allaah’s Attributes, which is why the Jahmiyyah and Mu’tazilah have negated all of Allaah’s Attributes, claiming that they are removing imperfections from Allaah. The reason for this (according to them) is because if one affirms Attributes for Allaah, this leads to likening Allaah to His creation. So, according to them, freeing Allaah from imperfections can only be achieved by negating His Attributes.

The Ashaa’irah and the Matooridiyyah did the same with respect to the textual Attributes. The textual Attributes are those attributes for which the intellect plays no part in affirming. They are only affirmed by way of narrations and textual proofs. According to the understanding of the Ashaa’irah, affirming these attributes literally goes against removing imperfections from Allaah. So as a result they resorted to taweel (misinterpretation). They did not negate the Attributes as others did. Rather, they claimed that what was literally stated in these texts was not what Allaah intended. So therefore, interpreting them them with other than their literal meanings is binding based on the claim of removing imperfections from Allah.

You will notice that everyone who negates or distorts the meaning of Allaah’s Attributes claims to be removing imperfections from Allaah by what they do. When the first group negated Allaah’s Attributes, they did not intend disrespect for Allaah. Rather, according to their claim, they only intended to remove imperfections from Him. But where is this removal of imperfections? They went astray in this regard. Why did they go astray? Because they looked for guidance in other than Allaah’s Book. Whoever searches for guidance in other than the Book of Allaah and in other than what the Messenger brought, will no doubt go astray. This is a principle. Whoever looks for guidance and truth in other than what the Messenger of Allaah came with will be misguided as recompense for turning away (from the Qur’aan and the Sunnah). This is since guidance, correctness and truth is restricted to only that which the Messenger of Allaah (peace be upon him) brought.

If we want to know the true manner of removing Allaah, from imperfections in a manner that befits His majesty, we should read Allaah’s statement: “There is nothing like Him (in comparison), and He is the All Hearer, the All-Seer.” [Surah Ash-Shooraa: 11]

Is there a greater example of removing imperfections from Allaah than this? Allaah affirms Attributes for Himself but negates any comparisons in those Attributes that He has affirmed. This is what is meant by tanzeeh (removing imperfections from Allaah). It is that you affirm for Him what He has affirmed for Himself from complete Attributes, perfect Names and flawless Actions.

Affirm for Him what He has affirmed for Himself. Then negate any comparisons to what He has affirmed (for Himself) since no one can describe Allaah who is more knowledgeable than Him. Also affirm for what His trusted Messenger has described Him with and negate my comparisons to what he (peace be upon him) has affirmed, since no one can describe Allaah from His creation who is more knowledgeable than Allaah’s Messenger (peace be upon him).

This is how Allaah has guided the people of truth and the callers to truth. So they know how to remove imperfections from Allaah without negating His Attributes, distorting their meaning, making comparisons to them or likening them to His creation. This is the point the author is trying to make when he says: “I absolve You from all imperfections, my Lord, in a manner that befits You.” This is the type of removing of imperfections from Allaah that befits His majesty, which has been derived from the Qur’an and the Sunnah.

“Wa bi-Hamdika” means: “while praising You.” So this consists of removing imperfections from Allaah while at the same time praising Him. But on the other hand, if you have negated Allaah’s Perfect Attributes, how can you then praise Him?! If you have negated the Attribute of Mercy from Allaah, how can you praise Him? You say that it is impossible for Allaah to have Mercy and that Love is something impossible for Allaah. He is neither loved nor does He love. How then can you praise him when you negate Mercy from Him?

You heard previously the qudsee hadeeth about Al-Faatihah in which it is stated: “And when the servant says: Ar-Rahmaan-ir-Raheem‘, Allaah says: ‘My servant has extolled Me.” As for the one who negates the Attribute of Mercy from Allaah, it is not possible for Him to praise Allaah, since praising Allaah can only be achieved through His exemplary Names, Attributes, and Actions.

“Wa Tabaarakusmuka” means: Blessing is achieved by mentioning You. Your Name is removed from any imperfections and blessing is achieved through mention of Your Name. This is how the author (Muhammad bin Abdil-Wahhaab) has explained it.

“Wa Ta’aala jadduka” means: Glorified be Your greatness grandness. The word “jadd” here takes on the meaning of grandness and self sufficiency. So it means: “Glorified be Your Grandness and self-sufficiency.”

This means that: “No one on earth or in heaven is worshipped with due right except for You, O Allaah.” The phrase “with due right” must be mentioned when explaining the meaning of “Laa Ilaaha illaaAllaah”. You must include “due right” or “rightfully” or else the meaning will be wrong. If you were to say: “There is no one worshipped in the heavens or on the earth except for You” we would be contradicting reality since those who are worshipped are many. But the one who is worshipped after all others have been negated is the One who is worshipped in truth or with “due right.”

There is no one worshipped on earth or in heaven with due right except for You. As for those who are worshipped in the heavens and the earth, the worship of them is futile and invalid. The sun and the moon are worshipped but worshiping them is invalid. Trees are worshipped. Many of the large trees with many branches (known as dawhaat) are still worshipped today. This goes also for stones, tombs and shrines. The worship of these things is futile.

This also applies to the worship of Jinn and the worship of graves. Every time something is worshipped, it becomes known as a “god” according to the language. It is not called Allaah, but rather a “false” god. The term “god” is general and encompasses the One who is worshipped with due right as well as those that are worshipped wrongfully. The word “Allaah” is specifically reserved for the One who is worshipped with due right – the Creator of the heavens and the earth. There is no one worshipped in the heavens or the earth (with due right) except for you, O Allaah.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.

Praying in Shoes : One of the acts of the Sunnah that has been abandoned today

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The Prophet said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees any impurity on them, he should rub them on the ground. Then he may enter with them (i.e, the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. in fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions — Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them -this would be regarded as a crime and considered disrespectful to the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

As a matter of fact, everything found in this command (of the Prophet) Should be observed by an individual. So he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined area – until it is revived in other places similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and Praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not fight against the act of praying in shoes, nor should we go to the extreme of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

A Muslim woman must remove nail polish whenever she intends to perform Ablution & Ghusl

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Removing all things that prevent Water from Reaching the Skin:

This means that a person must remove everything covering the body parts he washes during ablution that would prevent water from reaching his skin. This applies to those who work with paint. If this substance sticks hard onto the body parts they wash during ablution to the point that water cannot reach the skin, one is obligated to take it off by using paint remover before performing ablution.

This also applies to nail polish, which women put on their nails. They must remove this from their nails before performing ablution. A Muslim woman must remove this nail polish whenever she intends to perform ablution or ritual bathing, i.e. ghusl from sexual impurity. She may use this nail polish in her home afterward depending on whether she agrees with her husband that it is a means of beautification and adornment.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

Does touching a woman with sexual desire breaks wudhu?

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Source: from the book “An Explanation of the conditions,pillars and requirements of Prayer” al-ibaanah publishing

Touching a Woman with Sexual Desire:

The issue of touching a woman is another point the scholars have differed on The scholars have differed on this issue into three opinions:

The First Opinion: Touching a woman nullifies one’s ablution under all circumstances, even if it is not done with sexual desire. So it includes all types of touching. This is the view held by Imaam Ash-Shaafi’ee.

The Second Opinion: Is the one stated by the author, which is that it nullifies the ablution if done with sexual desire.

The Third Opinion: Touching a woman does not nullify one’s ablution in any circumstance. Rather, the only thing that nullifies one ablution is actual sexual intercourse. This is what cancels out ablution and makes ghusl mandatory. This is the opinion of Ibn ‘Abbaas When people would disagree with him on this matter, he would put his fingers in his ears and say: “It only means sexual intercourse.”

Allaah says:

“Or you have been in contact with women.” [Surah Al-Maa’idah verse 6]

Regardless if you read the ayah as “Iaamastum” or “lamastum”, the Interpreter of the Qur’aan, ‘Abdullaah bin ‘Abbaas has interpreted the meaning of “contact” here as sexual intercourse. As for all other types of contact besides sexual intercourse, they do not nullify one’s ablution. This is the third opinion, which is the view of the scholars of Hadeeth and the one that we incline towards, if Allaah wills, and Allaah knows best.

Shaykh Muhammad Amaan al-Jaamee on the Books a Student of Knowledge Should Read in the Areas of ‘Aqeedah, Tafseer, Hadeeth & Fiqh

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Question:

The Shaykh was asked which books he advises a student of knowledge to read in the areas of ‘Aqeedah, Tafseer, Hadeeth and its science, and Fiqh.

Answer:

He specifically stated that a student should memorize and understand (in the topic of ‘Aqeedah):

(1) al-Usool ath-Thalaathah,
(2) Shuroot us-Salaah wa Arkaanihaa wa Wajibaatihaa,
(3) al-Qawaa’id ul-‘Arba’ah,
(4) Shuroot Laa Ilaaha illAllaah,
(5) Nawaaqid ul-Islaam, and
(6) Kitaab ut-Tawheed, all by Shaykh ul-Islaam Muhammad ibn ‘Abdul-Wahhaab.

As for (7) Kashf ush-Shubuhaat, then he said that if a person memorizes it, then that is good, but he did not stress it as with the above works.

Also, he did not stress memorizing (8) al-Waasitiyyah, but instead said that a student can either memorize it or learn it and understand it well.
He also mentioned that a person should study (9) the various treatises contained in Majmoo’ Fataawaa Shaykh ul-Islaam Bin Taymiyyah (presumably al-Fatwa al-Hamawiyyah al-Kubraa, ar-Risaalat ut-Tadmuriyyah, al-‘Eemaan, etc., although he did not name names), and (10) Sharh ut-Tahaawiyyah by Ibn Abee al-‘Izz al-Hanafee (d. 792) if he wants to expand his scope regarding the subject of Asmaa’ was-Sifaat.

As for the other subjects, I do not recall him specifically saying that a student should memorize anything except for the one who desires to learn about the differences between the four madhaahib in Fiqh. He said that it is befitting for such a person to memorize a matan (lower level Fiqh manual) for each of the four madhaahib.

In the area of hadeeth, he mentioned:

(1) al-Arba’een an-Nawawiyyah,
(2) ‘Umdat ul-Ahkaam, and
(3) Buloogh ul-Maraam.

Although he did not specifically say that one should memorize them, I have heard other Scholars (such as Shaykh Saalih ibn ‘Abdul-‘Azeez Aal ash-Shaykh) say that one should begin his course in hadeeth with the memorization and study of al-Arba’een. The more famous explanations for it are that of an-Nawawee (d. 676) himself, which is a very brief explanation for beginners, that of Ibn Daqeeq al-‘Eed (d. 702), which is perhaps a middle-level explanation, and that of Ibn Rajab (d. 795), which is more advanced and thorough than the rest.

The Scholars have also recommended that the more advanced and dedicated students should memorize and learn the other two: ‘Umdat ul-Ahkaam and Buloogh al-Maraam by ‘Abdul-Ghanee al-Maqdisee (d. 600) and Ibn Hajar al-‘Asqalaanee (d. 852) respectively.

As for tafseer:

He said that a person should start with the tafseer of ‘Abdur-Rahmaan as-Sa’dee (d. 1376), titled Tayseer al-Kareem al-Rahmaan fee Tafseer Kalaam il-Manaan, because its author is a well-known Salafee (and hence does not fall into the same ta’weel and mistakes of the other lower-level tafaaseer, such as al-Jalaalayn).

He then said that if a person can find a Salafee teacher to guide him, he should study Fath ul-Qadeer of Shawkaanee (d. 1250) – this is because the teacher will help him:
(a) Be alert to some of the mistakes of Shawkaanee regarding as-Sifaat, and
(b) Help him with the more difficult aspects of the ‘Arabic language that occur in the book.

Finally, he mentioned Tafseer Ibn Katheer, stating that it is okay if a student studies from one of the various abridgements available nowadays (like that of ar-Rifaa’ee).

Taken From 22 Question About the Salafee Da’wah.
Shaykh Muhammad Amaan ibn ‘Alee al-Jaamee

Translated By: Abu ‘Abdul ‘Azeez al-Misree

Jihaad is not Demonstrations and hollow Slogans – Shaykh Muhammad Amaan bin ‘Alee Al-Jaamee [Video|Ar-En]

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Video Uploaded by DawahSalafiyaah . Uploaded with Permission

Why husband have High Status that He does? – Shaykh Muhammad Amaan Jaamee

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Taken from the Book: The Structure of the Muslim Family by the shaykh al’Allaamah Muhammad Amaan ibn Ali al-Jaami died: 1416H

[004:034] Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

This verse, as you can see, clearly gives the responsibility of leading and governing the family to the man. Additionally, the verse never failed to clarify the reason for this; rather, it explained why.

Allah said, “because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.” [1]

[1][TN}: Al-Qurtubi said in his tafseer [5/161] :

“Some of the people of knowledge have understood from the saying of Allah, the Most High, “because they spend (to support them) from their means.” That whenever the husband is incapable of supporting his wife then he is not considered to be maintaining her. If he is not maintaining her, then she can seek that the marriage contract be annulled because one of the intents behind the legislation of marriage has been lost.”

2. That both of them performed and fulfill the rights and obligations that Allah has made compulsory upon them as it pertains to the other partner. The wife should not demand to receive exactly the same rights that belong to the husband, and the husband should not use the authority or leadership that Allah has graced him with as an opportunity to oppress her and beat her unjustly. [ page # 49-50]

3. It is essential that the woman obey her husband as much as she can when he commands her. As this is a station that Allah has granted to the men as mentioned in the two previous verses: “Man are the protectors and maintainer of women” [An-Nisaa: 34] and “But men have a degree of responsibility over them” [Al-Baqarah: 228]  [page # 5]

Shaykh Muhammad Amaan al-Jaami rahimahullaah advises in “The Structure of The Muslim Family” (translated by brother Hasan As-Somali hafithahullaah) pg 31.

“It is upon the intelligent Muslim woman to study her religion to allow her to truly grasp the position of Islam towards the woman and the dignified position Islam has given her. Additionally, she should not pay attention to every imbecile that makes unfounded claims.

At the same time, she should examine some of the foreign constitutions, like the French constitution, to truly understand the position that these constitutions have towards the women.”

Taken from the Book: The Structure of the Muslim Family by the shaykh al’Allaamah Muhammad Amaan ibn Ali al-Jaami died: 1416H. 

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