Islamic Knowledge – Islam, Sunnah, Salafiyyah
Those Who Claim Muslim Minorities Need Their Own Fiqh – Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله
http://owaisalhashimi.info/al-fawzan-…
Translated by: Owais Al-Hashimi حفظه الله
Video Courtesy : Bilaal Naheem @ Manhaj ul-Haqq
Boycotting American Products
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Question: These days, we find written in some newspapers people calling others to boycott American products, not to buy or sell them. It was even written today in a newspaper that Muslim scholars themselves call for such boycotts and that doing this is an obligation upon every single Muslim. It is said that to purchase even one item from these products is forbidden and that anyone who does so commits a major sin and is assisting them and the Jews in killing Muslims. We hope you will clarify this matter since there’s a dire need for such clarification. Also, would a person ever be rewarded for doing this (boycotting)?
Click the below link to read or download the full document
Boycotting American Products – Shaykh Saalih al Fawzaan [PDF]
Are the Terrorists of Today the Khawārij?
هؤالء املفجرين ال شك أنهم خوارج :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Question: The questioner asks about this group that has today left the Muslims and opposed them. They carry out bombings and terrorize people who once felt safe. Are these people truly part of the Khawārij or are they disbelievers?
Answer: This group that has left the Muslims, rebelling against them – this is the result of disassociating oneself from the scholars. I mentioned the consequences of this during the last part of the (previous) lecture. They broke away from the scholars, broke away from the Muslim leaders, and the disbelievers and hypocrites put these ideologies into their heads. So, they have become outcasts in Muslim societies.
They are Khawārij, no doubt. This act of theirs is the act of the Khawārij. Rather, they are even more violent and extreme than the (original) Khawārij. The (past) Khawārij did not use to destroy buildings and residents. The Khawārij used to show up face-to-face on the battlefield. They used to fight on the battlefield despite what they were upon of ignorance. But they did not used to collapse buildings on everyone inside them – women, children, the innocent, those at peace with Muslims, people with whom Muslims have a treaty, and other people guaranteed safety. The Khawārij used not to do this. This is worse and more violent than the actions of the (original) Khawārij.
This is more like the actions of the Qarāmiṭah (a severely violent, misguided sect). They are more like the Qarāmiṭah because the actions of the Qarāmiṭah are secret, based on secrecy and underhandedness and what these people today do is also based on secrecy. The (former) Khawārij – their actions were not kept hidden and secret; they would make themselves and their objectives known, publicly announcing them. So, these people are even worse than Khawārij.
This question was answered by Ṣāliḥ al-Fawzān verbally and the audio clip can be found at: fatwa1.com/anti-erhab/Irhabion/Irhabion.html. (the site no longer available)This particular audio clip is no. 20 in the list and contains three questions answered by the Shaykh – this is the first one.
Click the below link to read or download the PDF document
Are the Terrorists of Today the Khawarij – Shaykh Saalih al Fawzaan [PDF]
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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com
These are some questions and answers related the subject of this lecture, which we wanted to include here in order to complete the benefit:
[1] Question: It has been mentioned in a hadeeth that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The sins of my ummah were displayed before me, and so I didn’t see anything worse than that (sin) of a man who memorized a verse (from the Qur’aan) then forgot it.” What does this hadeeth mean?
[1] Answer:I am not aware of this hadeeth nor did I come across it in my research. However, I will note that forgetfulness is of two types: The first type is when forgetfulness occurs due to someone becoming confused and distracted or due to some sickness that has stricken him. In this case, he will not be held accountable for his forgetfulness. The second type is if the forgetfulness occurs due to him turning away from reciting the Book of Allaah. In this case, the person will be held accountable for his action, since he forgot it due to negligence.
[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?
[2] Answer: The solution can be found in that which Allaah has instructed when He said: “So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 98-100]
Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.
And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.
[3] Question: What is your advice to the youth concerning the simplest way to memorize the Book of Allaah?
[3] Answer: The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?” [Surah Al-Qamar: 17]
The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it. There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan.
You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.” [Surah Al-Baqarah: 282]
[4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.
[4] Answer: The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed. What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.
There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.
As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.
[5] Question: What are the most important lessons that a student of knowledge should begin with, and what advice do you give him? Also, what do you say concerning someone that makes excuses for himself from studying when we desire to take him to attend lessons and lectures?
[5] Answer: The student of knowledge (in Riyadh) must enroll himself in one of the educational institutes under the Imaam Muhammad bin Su’ood Islamic University for they have excellent curriculums that are arranged according to the levels of the students – step by step – the first year, then the second year, then the third and the fourth. There is a curriculum for each year, which differs from the curriculum of the previous year and they progress in levels after each year. These are curriculums that have been chosen by our scholars and teachers who did well in establishing these institutes and selecting syllabuses for them.
So I advise the student of knowledge to enroll in one of these institutes, however he is able to do that. Thereafter, he should register with one of the collegiate faculties of the University, such as the faculty of Sharee’ah, the faculty of Usool-ud-Deen, the faculty of Hadeeth and its Sciences, the faculty of the Arabic Language and so on. If the student of knowledge is not able to enroll in one of these institutes and collegiate faculties, he should try to make time to sit in the classes of the scholars who teach in the masaajid. And they, all praise be to Allaah, are many and the classes they give cover a wide range of Islamic sciences.
I advise the student of knowledge to firmly adhere to these classes, whether those given in the University or those held in the masaajid. So it is not enough for him that he attend classes one week then is absent from them for several weeks afterward or that he attend one month, then is absent for several months. This person will not benefit at all. This is since if he misses out on receiving some of the knowledge, there will remain a void in his mind and comprehension and he will miss out on much good. So the student of knowledge must have diligence, a strong interest and eagerness.
[6] Question: Noble Shaikh, what is your opinion concerning what some people do today in that when the Imaam passes by a verse related to (Allaah’s) punishment during prayer, they seek refuge in Allaah (out loud) even though they are praying, and when he passes by a verse related to (Allaah’s) Mercy, they supplicate to Allaah. What is the ruling on this? May Allaah reward you.
[6] Answer: there is no doubt that this is something prescribed in the supererogatory prayers since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would do it in the recommended prayers. As for the obligatory prayers, then I hold that is not legislated to do this since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would not do this in the obligatory prayers. Rather, he (sallAllaahu ‘alayhi wa sallam) would only do this in the recommended prayers. So the one following in prayer should remain silent for the Qur’aan during prayer and not say anything at all. Allaah says: “And when the Qur’aan is recited, then listen to it and be silent in order that you may gain mercy.” [Surah Al-A’raaf: 204]
Imaam Ahmad, may Allaah be pleased with him, said: “This ayah was revealed concerning the prayer” – meaning: The reason it was revealed was with regard to the prayer.
So the one following in prayer should listen to the recitation of his Imaam during the obligatory prayer and not supplicate (to Allaah) upon hearing a verse related to Mercy or seek refuge in Allaah (by saying ‘Audhu billaah) upon hearing a verse related to punishment. This only applies to the recommended prayers.
[7] Question: Noble Shaikh, there is an Imaam in one of the masaajid in Riyadh that has a beautiful and pleasant voice when reciting the Qur’aan. This is such that people have begun to go pray with him in large amounts from remote areas, leaving off the masaajid in their vicinities. They do this during the prayers in which the Qur’aan is recited out loud and especially during the nights of Ramadaan for Taraaweeh. Is this permissible? Please benefit us, may Allaah reward you.
[7] Answer: Yes, this is a phenomenon that exists today, and it is that many people gather together in one of the masaajid, coming from distant areas, just for this masjid. This is something that is not encouraged, and I don’t consider it to be a good practice, since it is better to pray in and frequent the masjid that is in the vicinity of your home. The reason for this is because there is less of a burden in doing this and also because it is less likely that one will do this for showing off or to be seen by the people. Furthermore, there may occur personal differences and division between the Imaam of the abandoned masjid and his former congregation who no longer pray with him. If the people abandon their masaajid and instead go to pray in specified masaajid, the other masaajid will become inactive and close down. So I don’t approve of this. It is better for the residents of an area to pray in the masjid of that area.
Secondly, if too many people accumulate in one masjid, this may lead to people praying in the streets. And praying in the streets is not permissible except in cases of emergency, such as during the ‘Eid prayer or the Jumu’ah prayer, for in these occasions, the masjid becomes constricted and it is permissible to pray in the streets in these situations – when the masjid is overcrowded, since this is not done in other than these occasions. So if the result of too many people gathering in one of the masaajid is that the people will end up praying in the streets, on occasions other than the Jumu’ah prayer, then this is not permissible because praying in the streets is only allowed in cases of emergency.
[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?
[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.
As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.”
This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-hafexcept from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.
[9] Question: What is your opinion concerning someone who preoccupies himself with the significant affairs of the Muslims, such as Calling to Allaah and raising the youth upon the noble Qur’aan and the purified Sunnah, but does not find time to memorize the Qur’aan? What is your advice to these kinds of people?
[9] Answer: It is obligatory upon the Caller to first become qualified before he sets out on Da’wah (Calling), by way of studying the noble Qur’aan, its meanings and interpretation, and by way of studying the prophetic Sunnah, as much as he is able to, reading its explanation and learning the religious laws. So it is obligatory upon the Caller to Allaah to be qualified. No one is fit for Da’wah (Calling) except for he who has knowledge. Allaah says: “Say: This is my path, I call to it upon clear insight – I and those who follow me.” [Surah Yoosuf: 108]
“Clear insight” here refers to knowledge and wisdom. Allaah says: “Call to the way of your Lord with wisdom and good admonition.” [Surah An-Nahl: 125]
Therefore, an ignorant person is not fit to carry out the Da’wah since perhaps he might mess up the Da’wah by making lawful the forbidden or making unlawful the permitted. Or he may be severe on a matter that does not require that harshness be applied and so on. So there must be conditions for the Caller, amongst which the most fundamental of these conditions is that he acquires knowledge by which he can call the people to the Religion of Allaah.
Also, perhaps doubt-raising arguments may be presented to the Caller for which he will need to provide answers. So if he is ignorant, how can he respond to these doubts?
How can he reply to the objections of his opponents? How can he confront the deviants, sinners and confused individuals? If he doesn’t have knowledge, he will indeed face defeat in front of them. So the Caller must have knowledge of the Qur’aan, the prophetic Sunnah, the Hadeeth, Fiqh (Jurisprudence), ‘Aqeedah (Creed) and all of the other Islamic sciences.
Published: July 14, 2005 | Modified: July 14, 2005
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 28-33) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com
[19] Question: It has become widely spread amongst the youth in these days: That one is required to make Muwaazanah (balance between good and bad qualities) when criticizing. So they say: “When a person is criticized for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticizing correct, and am I required to mention a person’s good qualities when criticizing?
[19] Answer: I have already answered this question previously. However, if the person being criticized is from Ahlus-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.
But if the person being criticized is from the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.
Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities. Likewise, the Imaams amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!
We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones. [1]
And if the one who being refuted is from Ahlus-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof…may Allaah forgive him…This was his Ijtihaad (legal judgement)…etc” This was the way refutations were done between the Fiqh scholars of the four madhaahib and others.
This does not destroy his position in knowledge, if he is from Ahlus-Sunnah wal-Jamaa’ah. The members of Ahlus-Sunnah wal-Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is based on the Prophet’s saying: “When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.” [2] This is with regard to matters related to Fiqh.
As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates, and the deviant individuals in this time – and how many they are!
The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticizing him – was stated by some of the youth and a treatise was written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that thisMuwaazanah is required. And I came across the treatise of Shaikh Rabee’ bin Haadee Al-Madkhalee [3] in which he comprehensively refutes this treatise whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticizing and that they refuted misguided individuals and didn’t praise the, because if they had praised them, this would have been seen as a contradiction.
Footnotes:
[1] I will present here, my brother, a real-life incident that confirms the extent of the danger of deluding people by praising the people of innovation. This event was reported by Imaam Adh-Dhahabee and others:
Abul-Waleed Al-Baajee said in his book “Ikhtisaar Firaq-ul-Fuqahaa”, whilst talking about the Judge Abu Bakr Al-Baaqilaanee: “Once when I asked Abu Dharr Al-Harawee, who inclined towards the Ash’aree beliefs, ‘Where did you adopt these beliefs from’, he informed me: ‘I was once walking with Abul-Hasan Ad-Daaraqutnee when we came upon the judge, Abu Bakr Ibn At-Teeb – the Ash’aree. So Ad-Daaraqutnee embraced him and kissed him on the face and eyes. So when we separated from him, I asked him: ‘Who is this person for whom you did that which I didn’t believe you would do, since you are the Imaam of your time?’ He replied: ‘He is the Imaam of the Muslims and the defender of the Religion: The Judge, Abu Bakr Ibn at-Teeb.’ So from that point on, I always went to see him and ended up following his (Ash’aree) beliefs.’” [Tadhkirat-ul-Huffaadh (3/1104-1105) and Siyar A’alaam an-Nubalaa(17/558-559)]
I say: So you see from this story that when Ad-Daaraqutnee did what he did with the Ash’aree Al-Baaqilaanee, praising him, calling him the “Imaam of the Muslims” and so on, those who saw him were deluded by it and adopted the Ash’aree beliefs because of that. This is the same case with everyone that praises the people of innovations and desires, for he will cause great amounts of people to enter into their beliefs, especially if he is regarded as one of the righteous and pious individuals, and Allaah knows best.
[2] Saheeh Al-Bukhaaree (6919) and Saheeh Muslim (1716)
[3] He is referring to the book “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups.” It was released in a new format in its second edition and contains several important additions. We advise the student of knowledge to read it.
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Lamha ‘an-il-Firaq-id-Daalah (pg. 31-37) w/ notes by Shabbaab Ar-Raajihee
PRODUCED BY: Al-Ibaanah.com
The Khawaarij are those who revolted (i.e. made khurooj) against the ruler during the last part of ‘Uthmaan’s Khilaafah. Their revolting resulted in the murder of ‘Uthmaan (radyAllaahu ‘anhu).
Then their evil increased during the Khilaafah of ‘Alee (radyAllaahu ‘anhu) and they rebelled against him, declaring him to be a disbeliever. They also pronounced disbelief on the Companions, because they would not agree with them in their (false) beliefs. So they ruled that all those who opposed them in their views were disbelievers. As a result, they pronounced disbelief on the best amongst creation – the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Why was this (?) – because they did not agree with them on their misguidance and disbelief.
Their Beliefs: They do not adhere to the Sunnah and the Jamaa’ah, nor do they obey the leader. Rather, they hold rebelling against him and renouncing allegiance to him to be from the Religion,[1] contrary to the advice of Allaah’s Messenger of giving obedience and contrary to what Allaah has commanded in His saying: “Obey Allaah and obey the Messenger and those in authority amongst you.” [Surah An-Nisaa: 59]
So Allaah made obeying the ruler part of the Religion, and the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) made obeying the ruler part of the Religion, as is found in his saying: “I counsel you to have Taqwaa of Allaah and to hear and obey, even if a slave should take command over you. For indeed, whosoever lives amongst you, will see many differences…” [2]
So obeying the Muslim Ruler is part of the Religion (of Islaam). But the Khawarij say: “No, we are free (from this).” This is the way of insurrection and rebellion today!
So the Khawaarij are those who seek to cause division to the main unified body of Muslims and to revolt against the leaders – and there is disobedience to Allaah and His Messenger in doing this. They also hold that the person who commits a major sin is a disbeliever.
So someone that commits a major sin – a fornicator, a thief, one who drinks alcohol, for example – are all considered disbelievers by them. On the contrary, Ahl-us-Sunnah wal-Jamaa’ah hold such a person as a “Muslim with deficient Eemaan”[3] and they call him a “sinner in the Religion.” So he is a “believer” due to his Eemaan, while being a “sinner” due to his major sin. This is because nothing expels one out of the fold of Islaam except Shirk and the well-known things that nullify one’s Islaam. As for the sins that are below Shirk, then they do not cause one to be expelled from the fold of Eemaan, even if they are major sins. Allaah says: “Verily Allaah does not forgive that Shirk (association of partners in worship) be committed with Him, but he forgives what is lower than that (of sins) to whom He wills.” [Surah an-Nisaa: 48, 116]
The Khawaarij say: “The one who commits a major sin is a disbeliever, he will not be forgiven and he will reside in the Hellfire forever.” And this is contrary to what is stated in the Qur’aan. The reason for this is because they do not have understanding (of the Religion).
Take note that the cause for their falling into these (false beliefs) was their lack of knowledge. This is because they are a people intense in their worship, prayer, fasting and recitation of the Qur’aan. And they have a strong fervor for the Religion, but they do not have knowledge – and this is the problem.
So going to great lengths and exerting oneself in piety and worship must be accompanied by knowledge and understanding of the Religion. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) described them to his Companions in the following manner: That the Companions would look down upon their own prayer as compared to their prayer and on their worship as compared to their worship. Then he said: “They will shoot out from the Religion just as the arrow shoots out from a hunted game”[4] – in spite of their worship and in spite of their righteousness and their praying Tahajjud at night.
So because their exertion was not based upon a correct foundation, nor upon authentic knowledge, it became a misguidance, a plague and evil upon them and upon the ummah.
And furthermore, it is not known from the Khawaarij – for one day – that they fought against the disbelievers ever! Instead, they only fight with the Muslims, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And they will kill the People of Islaam, while leaving alone the people of Awthaan (idols).” [5]
So we have not come to know in the history of the Khawaarij that one day they fought against the disbelievers and polytheists. Rather, they are always fighting against the Muslims. They killed ‘Uthmaan and they killed ‘Alee bin Abee Taalib. They killed Az-Zubayr Ibn-ul-‘Awaam and killed the best of the Companions. And they have not stopped killing Muslims.
And this is all due to their ignorance of the Religion of Allaah. But in spite of this, they had piety and worship, but since these were not founded upon authentic knowledge, it became a disease on them. This is why the great scholar, Ibn Al-Qayyim (rahimahullaah) said in his description of them:
“They have textual evidences, which they fall short of in understanding
So they have been given shortness in knowledge.” [6]
So they use texts as evidences but yet they do not comprehend them. They use as evidence texts from the Qur’aan and the Sunnah concerning the threat for committing sins, but they do not comprehend their meanings. They do not refer them back to the other texts, in which there is found a promise for forgiveness and the acceptance of repentance for those whose sins are less than Shirk. So they accept one part and leave off another part – all of this due to their ignorance.
So having an over-protective love for the Religion and enthusiasm are not sufficient. They must be founded upon knowledge and understanding of Allaah’s Religion. This is so that they can be produced from knowledge and so that they can be put in their proper place.
So over-protective love for the Religion is good and enthusiasm is good, but they must be guided and directed by the following of the Qur’aan and the Sunnah.
There is no one with more precedence in the Religion nor more sincere to the Muslims than the Sahaabah (the Comapnions), but in spite of that, they fought against the Khawaarij due to their danger and their evil.
‘Alee bin Abee Taalib fought against them such that he slaughtered them with the worst of killings in the incident of Nahrawaan. By doing this, he realized what the Prophet (sallAllaahu ‘alayhi wa sallam) informed us of in that the Prophet (sallAllaahu ‘alayhi wa sallam) gave the good tidings to the one who killed them of goodness and Paradise. So ‘Alee bin Abee Taalib, he was the one who killed them – so he received this good tiding from Allaah’s Messenger.[7] He killed them in order to prevent their evil from befalling the Muslims.
It is an obligation on the Muslims in every generation, if they should become aware of the existence of this wicked methodology, that they remedy it by calling to the Way of Allaah first and educating the people about it. But if they do not accept this, then they must fight against them in order to prevent their evil.
‘Alee bin Abee Taalib (radyAllaahu ‘anhu) sent his cousin, ‘Abdullaah bin ‘Abbaas – the Habr (scholar) of the ummah and the Turjumaan (Interpreter) of the Qur’aan – to them. So he debated with them and six thousand amongst them repented and returned back, but many remained behind and did not repent. So at this point, the Ameer-ul-Mu’mineen, ‘Alee bin Abee Taalib, along with the Sahaabah, fought against them. This was in order to prevent their evil and harm from befalling the Muslims.
So this is the sect known as Al-Khawaarij and their beliefs.
Footnotes:
[1] In our time, perhaps the one who believes that we must hear and obey the leaders in matters that are not sinful, are labeled as government agents or kiss-ups or gullible simpletons! So you will see them attacking the leaders and exposing their faults to the public from the mimbars and in their gatherings. And Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Whoever desires to advise the sultaan (authority) about a matter, then he must not expose it in public, but rather he should take him by his hand and go in privacy with him. So if he accepts (the advice) then that is (reward) for him, and if he doesn’t (accept) then he has conveyed what will be held against him.” Reported by Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam (radyAllaahu ‘anhu) Ibn Abee ‘Aasim also reported it in his book As-Sunnah (2/522).
And when the leader bars one of them from speaking in public gatherings, they rally together and go out in demonstrations, thinking – out of ignorance on their part – that barring someone from speaking or putting someone in jail justifies rebellion! Did they not hear the Prophet’s statement found in the narration of ‘Awf bin Maalik Al-Ashja’ee (radyAllaahu ‘anhu) in Saheeh Muslim (1855): “…No, so long as they establish the prayer.” And in the hadeeth of ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) found in the two Saheeh Collections, the Prophet said: “…unless you see clear and open disbelief, by which you will have proof before Allaah in the matter.” This was his (sallAllaahu ‘alayhi wa sallam) response to the Companions when they questioned him, seeking permission to fight against the oppressive leaders.
Do they not know how long Imaam Ahmad remained locked up in prison? And where did Shaikh-ul-Islaam Ibn Taimiyyah die?! Wasn’t Imaam Ahmad put in jail for several years and whipped because he would not say that the Qur’aan was created? So why then did he not order the people to revolt against the Khaleefah? Don’t they know that Shaikh-ul-Islaam stayed in prison for more than two years and died while in it? Why did he not command the people to revolt against the leader? And on top of this, these scholars had a high position in terms of virtue and knowledge, so what about those who are less than them??? Indeed these ideologies and actions did not come to us except after the youth began to take their knowledge from such and such modern-day thinker and from such and such literary poet and from such and such Islamic writer, abandoning the scholars and placing their books behind their backs to be forgotten! Wa laa hawla wa laa quwata ilaa billaah!
[2] An authentic hadeeth reported by Ahmad, Ibn Maajah, At-Tirmidhee, Al-Haakim and many others [Abridged by the translator].
[3] Even if they commit a sin thinking it to be trivial (Istikhfaaf), they do not commit disbelief so long as they do not make it lawful (Istihlaal), contrary to what some of them say: That a person who commits a sin thinking it to be trivial, commits disbelief that takes him out from the Religion. This statement is the essence of the beliefs of the Khawaarij as our Shaikh, Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Bin Baaz said when he was asked about it in Taa’if in 1415H.
[4] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others from several of the Companions [Abridged by the translator]
[5] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others [Abridged by the translator]
[6] Nooniyyah of Ibn Al-Qayyim (pg. 97)
[7] Al-Bukhaaree reported in his Saheeh (6930), Muslim in his Saheeh (1066), Ahmad in his Musnad (1/113), Ibn Abee ‘Aasim in his As-Sunnah (914) and ‘Abdullaah bin al-Imaam Ahmad in his As-Sunnah (1487): From ‘Alee (radyAllaahu ‘anhu) who said: “I heard Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) say: ‘Towards the last days, a people will emerge who will be young in age and have foolish ideas. They will speak with the best speech of the creatures. Their Eemaan will not go past their throats. So wherever you encounter them, kill them, for indeed there will be a reward for the one who kills them on the Day of Judgement.’”
After narrating a hadeeth about the Khawaarij and their signs, Abu Sa’eed Al-Khudree (radyAllaahu ‘anhu) said: “Twenty or more than twenty of the Companions of Allaah’s Messenger narrated to me that ‘Alee was in charge of killing them.” Reported by Ahmad in his Musnad (3/33) and his son ‘Abdullaah in As-Sunnah (1512).
Author: Shaikh Saalih Al-Fawzaan
Source: Lamhah ‘anil-Firaq-id-Daalah (pg. 38-39)
Produced By: Al-Ibaanah.com
The Shee’ah are those who have split off and taken sides with the Members of the Prophet’s Household (Ahlul-Bayt). Originally, the word tashayyu’ (splitting into factions) meant: Following and Aiding (someone).
Allaah says: “And verily from his (Nooh’s) shee’ah (i.e. those who followed his way) was Ibraaheem.” [Surah As-Saaffaat: 83] Meaning: Ibraaheem was from his followers and among the supporters of his Religion.
Then afterward, this word began to be applied to this deviant sect that claims to be followers of the Members of the Household, which consists of ‘Alee bin Abee Taailb (radyAllaahu ‘anhu) and his offspring.
They allege that ‘Alee (radyAllaahu ‘anhu) deserved to be commissioned with the Khilaafah after the Messenger (sallAllaahu ‘alayhi wa sallam), and that Abu Bakr, ‘Umar, ‘Uthmaan and the Companions (in general) oppressed ‘Alee, usurping the Khilaafah from him.
This is what they claim. But they are lying in this matter since the Companions unanimously agreed on giving the pledge of allegiance (bay’ah) to Abu Bakr. And amongst these Companions was ‘Alee himself, who pledged his allegiance to Abu Bakr, and thereafter to ‘Umar and then ‘Uthmaan. So this means that in reality, they (i.e. the Shee’ah) hold ‘Alee to be deceitful!
They also deem all of the Companions to be disbelievers except for a few amongst them. And they have turned to invoking curses on Abu Bakr and ‘Umar, labeling them as the “Two idols of Quraish”
From their beliefs and practices is that: They go to extremes with regard to the Imaams from the Members of the Household, giving them the right to legislate laws and abrogate rulings (in Islaam) because they claim that the Qur’aan is distorted and deficient.
This is to the point that they have resorted to taking their Imaams as lords besides Allaah. So they have built tombs over their graves and erected shrines for them, making Tawaaf around them, presenting sacrificial animals to them and swearing oaths to them!
The Shee’aah have split up into further denominations, some less dangerous than others and some worse than others. Amongst these denominations are the Zaydees, the Raafidees, the Isma’eelis, the Faatimees, the Qaraamitees and so on and so forth – a large amount of groups and numerous denominations.
So it is like this – everyone who abandons the truth will not cease to be upon differing and division. Allaah says:
“So if they believe in the same thing you believe (i.e. Prophet and Companions), then they are rightly-guided. But if they turn away, then they are only in divided opposition (amongst themselves). So Allaah will suffice for you against them. And He is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 137]
So whoever abandons the truth will be tested with falling into falsehood, deviation and division, which all lead to no other result except destruction, and we seek refuge in Allaah!
The Shee’ah have split up amongst themselves into numerous sects and denominations, and likewise the Qadariyyah. The Khawaarij have also split up into various denominations (amongst themselves), such as: The Azaariqah, the Hurooriyyah, the Najdaat, the Safriyyah and the Ibaadiyyah. Amongst them are those who are extreme in their beliefs and amongst them are those who are less than that.
Related Link :
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 123-125) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com
[62] Question: Some people hold certain Imaams, such as Ibn Hajr, An-Nawawee, Ibn Hazm, Ash-Shawkaanee and Al-Bayhaqee to be innovators. Is this view of theirs correct?
[62] Answer: These Imaams have such virtues, profound knowledge, benefiting of the people, great efforts in safeguarding and spreading the Sunnah, and amazing books, the likes of which overwhelm and cover up what they had of errors, may Allaah have mercy on them.
We advise the students of knowledge to not preoccupy themselves with these matters since that will deprive them of knowledge. The person that follows after these matters regarding the Imaams will be prevented from seeking knowledge and thus become preoccupied with fitnah and love for disagreement between people. [1]
We counsel everyone to seek knowledge, being persistent in that and busying themselves with it instead of matters that have no benefit.
An-Nawawee, Ibn Hazm, Ibn Hajr, Ash-Shawkaanee and Al-Bayhaqee were all great scholars and considered trustworthy in the eyes of the people of knowledge. And they have authored tremendous books and Islamic sources, which Muslims constantly refer back to, the likes of which drown out what errors and faults they had, may Allaah have mercy on them.
But what about you, O ignorant one, what do you have? You who searches and spies on Ibn Hajr and Ibn Hazm and those mentioned along with them, when they have already passed away? What have you benefited the Muslims with?? What knowledge have you gathered?? Do you know what Ibn Hajr and An-Nawawee knew?? Have you presented something to the Muslims like that of Ibn Hazm and Al-Bayhaqee?? SubhaanAllaah!!! May Allaah have mercy on the person who acknowledges his level.
“Your knowledge is little, so you have a lot of nerve.
And your piety is little, so you speak out (shamelessly).”
Jamaal bin Fareehaan Al-Haarithee commented in the footnote saying:
[1] There has sprouted a small group that claims Salafiyyah, yet Salafiyyah is free from them. They are represented by their leader, Mahmood Al-Haddaad, whom we mentioned previously. So their main concern became: Digging up the mistakes of the highly distinguished Imaams and Muhadditheen. Yes, Ibn Hajr and An-Nawawee fell into some of the errors of the Ashaa’irah, which the scholars have noted about them. The great scholar Ibn Baaz’s comments on Ibn Hajr’s bookFath-ul-Baaree are well known and famous. However, we don’t take these errors as an opportunity to publicize their faults and to coordinate gatherings in order to condemn them. This is since their main focus was not to call the people to innovation. Rather, they aided the Sunnah and verified issues with evidences. So they should not be associated with the people of innovation, those who call to it and oppose the methodology of the Salaf, inwardly and outwardly.
But in spite of this, we say – and we said this before – that we do not remain silent about errors and oppositions (to the Sunnah). Rather, they are to be clarified in accordance to what the situation and place calls for. At any rate, asking Allaah to have mercy on the people of innovation is permissible, so long as they are still within the fold of Islaam, and there is no evidence to restrict this.
Furthermore, the scholars have praised Ibn Hajr and An-Nawawee, and their books Fath-ul-Baareeand Sharh Saheeh Muslim, and they have considered them as followers of the Sunnah and people of Hadeeth. And they have used as support their opinions that are in accordance with the truth, which are many, and avoided their errors, which are few, all praise be to Allaah.
Shaikh ‘Abdullaah, the son of Shaikh Muhammad bin ‘Abdil-Wahhaab, said: “Furthermore, we seek assistance from the Tafseer books that are widespread and regarded (by the ummah) in order to understand the Book of Allaah…and in order to understand the hadeeth, we use the explanations of the distinguished Imaams, such as Al-‘Asqalaanee and Al-Qastalaanee for Al-Bukhaaree’s collection, and An-Nawawee for Muslim’s collection.” And he said: “What an excellent feat An-Nawawee accomplished in his compilation of the book al-Adhkaar.” [From the book Ad-Durar As-Sanniyyah: 1/127 and 133]
The great scholar and Muhaddith, Shaikh Al-Albaanee, may Allaah have mercy on him, said: “The likes of An-Nawawee and Ibn Hajr Al-‘Asqalaanee and those similar to them, it is injustice to say about them that they were from the people of innovation. I am aware that they were from the Ashaa’irah, however, they did not intend to oppose the Book and the Sunnah. Rather, they felt and thought that what they inherited from the Ash’aree Creed, they thought two things about this: First: They thought that Imaam Al-Asha’ree held these views, but he only held these views in the past. Second: They thought that it was correct, but it was not correct.” [End of quote from the tape “Who is the Disbeliever and who is the Innovator”]
So if it said: “Why are excuses made for An-Nawawee and Ibn Hajr, and the Ta’weel (distorted interoperation of Allaah’s Attributes) that came from them, but no excuses are made for Sayyid Qutb, Hasan Al-Bannaa, Al-Mawdoodee and their likes?” The answer to this comes from two angles:
First: There is a huge difference between these two groups. For indeed An-Nawawee and Ibn Hajr have such educational contributions and benefit to the Muslims that are enough to cover up what occurred from them of errors. And also the scholars have cautioned and warned against these errors, so the danger has ceased due to this caution. As for Sayyid Qutb and Hasan Al-Bannaa, they have no educational or physical contributions, nor have they produced benefit for the Muslims like that of An-Nawawee, Ibn Hajr and other major Imaams.
Second: An-Nawawee and Ibn Hajr did not call the people to their errors, nor did they call to partisanship, or to declaring societies to be disbelievers. They did not call to the unifying of ranks between the Rawaafid, Christians, Majoos, deviant sects and Muslims. And the Muslim societies were not harmed as a result of their errors, contrary to Sayyid Qutb, Hasan Al-Bannaa and their likes, since these individuals don’t believe a distinction should be made between the false and corrupt, rather, disbelieving creeds and the correct and pure Creed. Nor do they believe that there should be a distinction between the Raafidee, Christian, etc. and the Muslim. They have only brought harm to the Muslims and not any rectification. Many people (unfortunately) cling fanatically onto their views, which are in opposition to the Book and the Sunnah, and hold enmity for the people of the Sunnah. And this is from the greatest of dangers!
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The Fourth Aspect: Blind Following and its Dangers
Imaam Muhammad bin ‘Abdil-Wahhaab said:
[4] Their religion was built upon certain principles, the greatest of which was taqleed (blind following). So this was the biggest principle for all of the disbelievers – the first and last of them – as Allaah says:
“And similarly, We sent not a warner before you (Muhammad) to any town (people), except that the luxurious ones among them said: ‘Verily, we found our forefathers following a certain way and religion, and we will indeed follow in their footsteps.'” [Surah Az-Zukhruf: 23]
And He says: “And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?” [Surah Luqmaan: 21]
So He revealed to them His saying: “Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (Muhammad).'” [Surah As-Saba`: 46]
And His saying: “(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!” [Surah Al-A`raaf: 3]
– the explanation –
From the characteristics of people of the Days of Ignorance is that they would not base their religion on what the Messengers came with. Rather, they would only base their religion on principles that they innovated from their own selves. And they would not accept any change or abandonment of these principles, of which one was: Taqleed (Blind Following). Taqleed means to imitate another person to the point that one resembles him, even though the one being imitated is not fit to be followed. Allaah says:
“And likewise, We did not send before you a warner to any town except that the extravagant ones amongst them said: ‘Verily, we found our forefathers upon a certain way and we will follow in their footsteps.'” [Surah Az-Zukhruf: 23]
What is meant by the “extravagant” are those who live in luxury and possess lots of wealth, since for the most part they are evil people who do not accept the truth. This is contrary to the weak and the poor, for indeed, for the most part, they are humble and more likely to accept the truth. So the people of extravagance are those who possess status and wealth. “Except that the extravagant ones amongst them said” – i.e. those amongst them who had affluence and position in the society –“Verily, we found our forefathers upon a certain way” – meaning: upon a religion and practice.“And we will follow in their footsteps” means: “We have no need for you Messengers.” They thought that this sufficed them over having to follow the Messengers. This is an example of Blind-Following, and it is from the characteristics of the Days of Ignorance.
As for performing taqleed in matters of good, this is called Ittibaa¡¦ (Following) and Iqtidaa (Taking example). Allaah said on behalf of Prophet Yoosuf:
“And I follow the Religion of my forefathers – Ibraaheem, Ishaaq and Ya’qoob. It is not befitting for us to ascribe anything in worship with Allaah.” [Surah Yoosuf: 38]
And Allaah says:
“And the first and the foremost from among the Muhaajireen and the Ansaar and those who followed them in goodness, Allaah is pleased with them and they with Him. And He ha sprepared for themgardens under which rivers flow to dwell therein forever. That is the supreme success.” [Surah At-Tawbah: 100]
This is why Allaah said about the people of the Days of Ignorance:
“And when it is said to them: ‘Follow what Allaah has revealed’, they respond: ¡¥Rather, we will follow what we found our forefathers upon!’ Would they do that even though their forefathers did not understand anything and were not guided?” [Surah Al-Baqarah: 170]
So one who doesn’t understand and is not guided cannot be taken as a role-model. Rather, the true role-model is only he who comprehends and is guided. Therefore, blind-following is from the characteristics of the people of the Days of Ignorance, and it is also known as fanatical attachment, since the only true role-model is the Messenger of Allaah and those who follow him.
Then the author, may Allaah have mercy on him, said: “And He says:
‘And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?’ [Surah Luqmaan: 21]”
When it is said to the polytheists and the disbelievers: ‘Follow that which Allaah has sent down’ – i.e. the Qur’aan, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ “Would they do so even if the Devil invites them” – i.e. calls these forefathers “to the torment of the Fire?” Would you follow them into the torment of the Fire? This means: Would you follow your forefathers even if they were followers of the Devil and he led them to the Hellfire? Everyone with common sense and intellect must investigate into his affair and look to whom he is following. The author, may Allaah have mercy on him, continued: “So He revealed to them His saying:
‘Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (i.e. Muhammad).’ [Surah As-Saba`: 46] And His saying:
‘(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!’ [Surah Al-A`raaf: 3]”
Meaning: When the Messenger of Allaah countered them with this ayah, they said: We will stick to what our forefathers practiced, and we will not obey this man, referring to Muhammad. But Allaah is telling them: “Look and reflect on what this man is saying to you. Think about it and do not let fanaticism overtake you.” “That you stand up for Allaah’s sake in pairs and singly.” – meaning: in groups and individually. You must look at what Muhammad is calling you to. If it is the truth, you are then obligated to follow it and it is not permissible for you to remain upon what your fathers and grandfathers were upon.
“That you stand up for Allaah’s sake” and not for the sake of desires or fanaticism. Rather, your standing up should be for the sake of Allaah, desiring the truth. “In pairs and singly” meaning two by two. Reflect, come together and set up a gathering. This is since when there is cooperation between two people that sit together or a group of people, it is more likely that the truth will be achieved. Or this can be done individually, such as when someone isolates himself to reflect and contemplate on what the Messenger of Allaah came with. And he will find it to be the truth and thus it will be incumbent for him to follow it.
“Then reflect. There is no madness in your companion.” This refers to Muhammad of whom they claimed was mad (i.e. insane). But he had no madness in him. Rather, he was the most intellectual of mankind and the most understanding amongst creation. And he was the most sincere and knowledgeable amongst creation. So how can you say that he was mad? Think about it. Look at his intellect. Look at his actions. Is it the actions of someone who is crazy?
“There is no madness in your companion. He is only a warner to you in the face of a severe torment.” [Surah Saba: 46]
If you don’t believe in him and follow him, a severe torment will befall you. So he came to you in order to sincerely advise you. He wants good for you and he wants salvation for you. He desires rectification and success for you in this worldly life and the Hereafter. So how can you describe him with this characteristic, saying that he is mad without looking at, reflecting on and contemplating on what he came with? Likewise, it is obligatory upon everyone with intellect to investigate the statements of people, discerning and scrutinizing them, and distinguishing between the erroneous and the correct. So he should then accept the truth and reject the error. And blind-following should not cause him to remain upon falsehood.
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: His book “Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat” (pg. 97-99)
PRODUCED BY: Al-Ibaanah.com
It is obligatory on you O Muslim woman to obey your husband in matters of good. Abu Hurairah reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “If a woman prays her five (daily) prayers and keeps her private parts chaste and obeys her husband, she will enter Paradise from any of the doors of Paradise she wishes.” [Reported by Ibn Hibbaan in his Saheeh]
From Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “It is not lawful for a woman to fast while her husband is present unless she has his permission. And she must not allow anyone in his home except with his permission.” [Reported by Al-Bukhaaree and Muslim]
Also from Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “When a man calls his wife to bed and she does not come to him, and he spends the night angry with her, the angels curse her until the morning arrives.” [Reported by Al-Bukhaaree and Muslim]
And in the report of Al-Bukhaaree and Muslim, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “By the One in whose Hand my soul is, there is no man that calls his wife to bed and she refuses him, except that the One who is above the heavens is displeased with her until he (the husband) becomes content with her.”
From the rights the husband possesses over his wife is that she fulfills the duty of tending to his household and not coming out from it except with his permission. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The woman is the caretaker of her husband’s household and she will be questioned as to her responsibility.” [Reported by Al-Bukhaaree and Muslim]
Another right he possesses over her is that she fulfills the duties of the household and that she does not make him hire a female servant, which will cause harm and due to which there will be a risk of danger for himself and his children.
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said commenting on Allaah’s saying: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard (i.e. their chastity).” [Surah An-Nisaa: 34]: “This mandates the unrestricted obligation of a woman obeying her husband, in all affairs, such as serving him, traveling with him, assisting him and other matters, as is indicated in the Sunnah of Allaah’s Messenger.” [1]
The great scholar, Ibn Al-Qayyim, said: “Those who say that it is obligatory for the woman to serve the husband use (this ayah) as proof in that those who Allaah directed His Speech to (on this occasion) considered this to be from al-ma’roof (good). But as for the woman relaxing and having the husband serve her, sweep, grind the flour, knead the bread, wash the clothes, fix the bed, and serve the household, then that is from al-munkar (evil).
And Allaah says: ‘And they (women) have rights (over their husbands) similar to those (of their husbands) over them.’ [Surah Al-Baqarah: 228]
And Allaah says: ‘Men are the protectors and maintainers over women.’ [Surah An-Nisaa: 34]
So if a woman doesn’t serve her husband, but instead he acts like a servant to her, then this means that she is the protector and maintainer over him.”
He further said: “For indeed Allaah obligated him to spend on her, to clothe her and to provide her with a place of dwelling in exchange for his enjoying her and her serving him, as well as what the habits of the spouses call for.
Likewise, the binding marriage agreements require that the spouses live in kindness. And kindness means a woman’s serving (her husband) and taking care of the inner affairs of the household.”
And he said: “And there is no difference as to whether the woman is prestigious or lowly, or if she is poor or rich. Just look at this woman who was the most prestigious of women in the world…” [2]
He is referring to Faatimah (radyAllaahu ‘anhaa) for she would serve her husband and come to the Prophet (sallAllaahu ‘alayhi wa sallam) complaining to him, but he would not complain about her.
Footnotes:
[1] Majmoo’ al-Fataawaa (32/260-261)
[2] al-Hadee (5/188-189)
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 130-131) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com
[68] Question: What are the means and ways of achieving unity?
[68] Answer: The means of achieving unity are:
First: Correcting one’s Creed, such that it becomes purified from Shirk. Allaah says:
“Verily this nation of yours is one (unified) nation, and I am your Lord, so be dutiful to Me.” [Surah Al-Mu’minoon: 52]
This is since it is only the correct creed that will unite the hearts and vanquish the malice, as opposed to their being various beliefs and several deities, for each adherent of a creed will incline towards his own creed and deity, whilst holding that which others are upon to be falsehood. This is why Allaah says:
“Are many different lords (i.e. gods) better or Allaah, the One, the Irresistible.” [Surah Yoosuf: 39]
This is why in the Days of Ignorance, the Arabs were divided and suppressed in the earth. But when they entered into Islaam and their creed (beliefs) became rectified, they united their ranks and unified their rule.
Second: Hearing and Obeying the Muslim Rulers, which is why the Prophet said: “I counsel you to have Taqwaa (fear/obedience) of Allaah, and to hear and obey (the rulers) even if an Abyssinian slave assumes leadership over you. For indeed, whoever lives (long) among you will see great differing…” The reason for this is because disobeying the Muslim ruler results in differing.
Third: Returning back to the Book and the Sunnah to quell disputes and end differing. Allaah says:
“So if you differ in some matter, then return it back to Allaah and His Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for final determination.” [Surah An-Nisaa: 59]
So one should not turn back to the opinions and traditions of men.
Fourth: Rectifying and reconciling, when disputes occur, between individuals or between nations. Allaah says:
“So fear Allaah and rectify all matters of dispute amongst you.” [Surah Al-Anfaal: 1]
Fifth: Fighting the transgressors and Khawaarij who seek to split the Muslim’s unity. If they are strong and powerful, they will demolish the Muslim society and corrupt the ummah. Allaah says:
“But if one of them transgresses against the other, then fight against the one that transgresses.” [Surah Al-Hujuraat: 9]
This is why the Commander of the Believers, ‘Alee bin Abee Taalib, may Allaah be pleased with him, fought against the transgressors and the Khawaarij. And this was considered one of the greatest of his virtues.
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 21-24) (Read the full eBook here)
PRODUCED BY: Al-Ibaanah.com
8. And from the forbidden types of business transactions is: The ‘Aynah Transaction. What is the ‘Aynah Transaction? It is when a product is sold to a person for a deferred price (i.e. a raised price to be paid later), then that same product is bought back from him at current value less than the deferred price for which it was given to him. So when the time comes in which the deferred payment is due, he pays his creditor in full. This is what is known as an Al-‘Aynah Transaction. It is called‘aynah (i.e. derivate of ‘ayn = same) because the same product that was sold is returned back to its owner. This is Haraam because it is deceiving someone into interest (Ribaa).
In reality, it is as if you are selling dollars at the current price for deferred dollars (i.e. to be given later), which are more than the original amount. And you have are just using the product as a device or means to gaining this interest. [1]
It is an obligation on you if you are owed money by someone, because you sold him some product for a deferred price that you let him sell it to someone else, or that you let him act freely in the matter – if he wishes he can keep it or if he wishes he can sell it to someone else, if he is need of the money. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “When you deal with al-‘aynah transactions and you hold onto the tails of cows and you are pleased with the agriculture, Allaah will send humiliation down upon you. He will not remove it from you until you return back to your Religion.” Reported by Abu Dawood and it has supporting evidences.
9. And from the forbidden types of business transactions is: An-Najash. What is meant by an-Najash is when you display a product for sale in a public auction. Then a person comes and bids up the price of the item, but he doesn’t intend to purchase the item, rather he only wants to raise the price for the customers intending to deceive the buyers. This is the same whether he agreed with the seller to do this or he did it on his own. So whoever bids for a product and he doesn’t want to buy it, rather he only wants to raise its price for the customers, then this person is a Naajish, who has opposed the prohibition of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Doing this is Haraam, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And do not perform Najash on each other.”
So a person who has no desire or need for the item, he should not participate in the auction and not bid for it. Instead, he should leave the customers, who really desire the item, to outbid each other.
Perhaps a person may want to help the seller, and sympathy for the seller overcomes him. So he bids up the price of the item for the purpose of helping the seller – according to his perception. Or perhaps, the seller may agree with a group of his associates to create a crowd around the item for sale in order to draw the people’s attention. This is considered Najash and it is Haraam because it is a means of deceiving the Muslims and a way of taking their money unjustly.
Also, the scholars of Fiqh have stated that what falls under Najash is when a seller tells his customer: “I bought this item for such and such price”, lying about the price, so that the buyer may be fooled and buy the item at an increased value.
Or it is when the seller says: “I was given this product at this price” or he says: “I received it for this much”, lying about the price. He only wants to fool the customers into bidding the price up to reach this alleged and false price, which he claims he spent for the item. This is from the Najash, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade. It is a treachery and deception of the Muslims, and it is liying and disloyalty, for which he will be accountable for before Allaah.
So what is obligatory on the seller is that he reveals the truth if the buyer asks him how much he got it for. He must tell him the truth and not say that he attained it for this much money, lying about the price. What also falls into the definition of An-Najash is if the people of the marketplace or the storeowners agree to not outbid one another when an item is presented for sale, for the purpose of forcing the owner to sell it for a (discounted) cheaper price. Sp therefore, they are all participating in this act, which is Haraam. And this is from An-Najash. It is also a form of taking the people’s money unjustly.
Footnotes:
[1] Translator’s Note: Another example is if you sell an item that is worth $25 to someone for $50 because he will pay you next month and not now. But for some reason, the buyer is short of money and wants to sell the book back to you, so he comes to you the next day and you make him sell it to you for the current market price, which is still $25. So when the date, next month, on which you agreed he would pay you the $50 comes, he pays you the money. So altogether you make $25 apart from the book, which is considered interest, and Allaah knows best.
This is Posted from eBook
Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book “Al-Buyoo’ al-Munhee ‘anhaa” (pg. 12-15)
PRODUCED BY: Al-Ibaanah.com
2. And from the forbidden types of business is: Selling a forbidden commodity. This is because when Allaah makes something forbidden, He also makes taking money for it forbidden, such as when someone sells something that is forbidden to be sold. Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade that dead animals, khamr (i.e. wine), swine and statues be sold So whoever sells dead animals, i.e. meat for which no prescribed Zakaat was given, then he has sold a dead animal and earned unlawful money.
This goes the same for selling khamr. What is meant by the word khamr is everything that intoxicates, based on the Prophet’s saying: “Every intoxicant is khamr and every kind of khamr is Haraam (unlawful).” And he (sallAllaahu ‘alayhi wa sallam) cursed ten people with regard to khamr, as is recorded in the authentic hadeeth: “Verily Allaah cursed khamr – the one who produces it and the one for whom it is produced, the one who sells it and the one who buys it, the one who drinks it and the one who earns from the sale of it, the one who carries it and the one who it is carried to, and the one who serves it.” Reported by At-Tirmidhee and Ibn Maajah.
Khamr is every type of intoxicant regardless of whether it is called khamr or alcoholic beverages or liquor or wine or whiskey. It doesn’t matter if it is called by any of these or other names – changing the name does not change the fact that it is khamr. It has been reported in a hadeeth that ”There will come a people during the Last Days that will call khamr by another name and drink it.”
Also, what is worse than this is selling narcotics, such as hasheesh and opium, as well as other types of drugs, which are being dealt out to the people in these days. So the one who sells it and deals it is a criminal in the eyes of the Muslims and in the eyes of the whole world. This is because drugs kill people, so it is like a destructive weapon.
Therefore, anyone who sells drugs or distributes it or assists in its distribution – all of them fall under the curse of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And taking money from it is from the wickedest of acts and the most detestable of gains. Furthermore, the one who deals drugs deserves to be executed because he is one of those who cause mischief in the land.
The same goes for selling cigarettes and qaat (leaves that are chewed in Arabian lands). Cigarettes are harmful and they cause diseases to occur. In fact, all of the characteristics of khubth(wickedness) are gathered together in cigarettes. There is no benefit in smoking in any way whatsoever. Its harms are many. The one with the worst kind of breath, the most despicable appearance and the most burdensome to accompany out of all people is the one who smokes cigarettes. If he sits next to you or he rides next to you in a car or on a plane, you feel constricted by the smoke he makes and its foul stench. The odor coming from his mouth is bad enough when he breathes in your face, so how much more so if he were to smoke in your presence and the cigarette smoke were to float in your face! The matter would be worse.
So smoking is wicked from all perspectives and there isn’t any benefit found in it. Therefore, it is forbidden without any hesitation or doubt. It is unlawful to smoke based on several perspectives, not just one.
When one smokes, he throws money away and he wastes time. Cigarettes disfigure the face, blacken the lips and stain the teeth. As for the diseases that are caused by it, then they are many.
Many people have been afflicted by it and yet they take it lightly and as something trivial. This is even to the point that some are suffering from its effects even though they never smoked and they hate smoking. However, they sold it to people because they loved to make money any way they could. But these people don’t know that this type of business spoils all of their earnings, because some of them mix the money they make from it with their business and so they spoil it, since (doing this) is forbidden and disobedience (to Allaah).
Sustenance is not to be sought from Allaah through disobeying Him. Rather, sustenance and provision are to be sought from Allaah by way of obeying Him. Whatever Allaah has ordained for you from rizq (sustenance) will surely come to you. If you seek after it while being obedient to Allaah (in all that He commands and prohibits), He will facilitate it for you and bless your wealth.
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: Introduction of his treatise “Haqeeqat-ut-Tasawwuf”
PRODUCED BY: Al-Ibaanah.com
All praise is for Allaah, Lord of the worlds. He completed for us the Religion, perfected for us His blessing, and chose Islaam for us as a Religion, commanding us to cling onto it at the time of death, as He says: “O you who believe, fear Allaah as He ought to be feared, and do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]
This was the same instruction that Ibraaheem and Ya’qqob gave to their children: “Or were you witnesses when death approached Ya’qoob and he said to his children: ‘What will you worship after me?’ They said: ‘We will worship your God and the God of your forefathers, Ibraaheem, Isma’eel and Ishaaq – one God and to Him we submit as Muslims.’” [Surah Al-Baqarah: 133]
O Allaah, send Your peace and blessings upon Your servant and messenger – our prophet, Muhammad – and upon all of his family members and Companions.
To proceed:
Allaah has created mankind and jinn for the purpose of worshipping Him, as He states: “And I have not created the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]
Their honor, dignity and happiness in this life and the Hereafter lie in this matter (of worship). This is because they are in need of their Lord – They cannot separate themselves from their need for Him for even a moment, whereas He stands in no need of them and their worship, as Allaah says: “If you are ungrateful (by disbelieving), then verily, Allaah is not in need of you.” [Surah Az-Zumar: 7]
And Allaah says: “And Moosaa said: ‘If you disbelieve – you and everyone else on earth – then verily, Allaah is Rich (in need of no one), Most Praiseworthy.” [Surah Ibraaheem: 8]
Worship is the right that Allaah has over His creatures, however, its benefits return back to them. So whoever refuses to worship Allaah, he is an arrogant rejecter. And whoever worships Allaah but also worships someone else besides Him, he is a polytheist. And whoever worships Allaah alone based on that which He did not legislate, he is an innovator. And whoever worships Allaah alone according to what He has legislated, he is a monotheist believer.
Since Allaah’s servants are in critical need of worship and they are unable to grasp its true nature – which Allaah is pleased with and which is in conformity with His Religion – on their own, Allaah did not entrust them to themselves. Rather, he sent messengers to them and revealed Books in order to clarify the meaning and nature of this worship, as He said: “And We have sent to every nation a messenger, (saying): Worship Allaah and avoid the false deities.” [Surah An-Nahl: 36]
And Allaah says: “And We did not send before you a messenger except that We revealed to him that: ‘There is no deity that has the right to be worshipped except Me, so worship Me alone.’” [Surah Al-Anbiyaa: 25]
So whoever opposes what the messengers have clarified and what the Books have revealed concerning the Worship of Allaah, and worships Allaah according to what his taste dictates, what his soul desires and what the devils among mankind and jinn have made seem fair to him, then he has deviated from Allaah’s Path, and his worship will not be in reality worship of Allaah. Rather, it will be worship of his desires. Allaah says: “And who is more astray than he who follows his desires without any guidance from Allaah.” [Surah Al-Qasas: 50]
These types of people are many amongst mankind, and at the head of their ranks are the Christians, as well as those who have deviated among the sects of this ummah, such as the Sufis, for indeed they have devised guidelines in worship that are in opposition to what Allaah has legislated in many of their religious practices.
This becomes clear when we clarify the true meaning of worship as has been legislated by Allaah upon the tongue of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), and also when we clarify the deviations in the meaning of this worship, which the Sufis are upon today.
The worship that Allaah has legislated is founded upon firmly established principles and rules, which can be summarized as follows:
First: Worship is dependent upon revelation. This means that there is no room for personal views in it. Rather, the only one who has the right to legislate what is and isn’t worship is Allaah, as He said to His Prophet: “So stand firm and straight as you have been commanded, as well as those who turn in repentance with you and transgress not.” [Surah Hood: 112]
And Allaah says: “Then We placed you upon a religious legislation (Sharee’ah) from the Commandment (of Allaah), so follow it. And do not follow the desires of those who don’t know.” [Surah Al-Jaathiyah: 18]
And He said, quoting His Prophet: “I only follow what has been revealed to me.” [Surah Al-Ahqaaf: 9]
Second: Worship must be done sincerely for Allaah’s sake and it must be free from any traces of Shirk (polytheism), as Allaah, the Most High, says: “So whoever hopes to meet his Lord, then let him perform righteous deeds and not mix any partners into the worship of his Lord.”[Surah Al-Kahf: 110]
So if any aspect of Shirk (polytheism) mixes in with worship, that worship becomes nullified, as Allaah says: “And if they commit Shirk, all the good deeds they used to perform would surely become invalidated from them.” [Surah Al-An’aam: 88]
And Allaah says: “And it has indeed been revealed to you and to those before you (that): ‘If you mix partners in the worship of Allaah (Shirk), then surely, all your good deeds will be cancelled out and you will certainly be from among the losers. Nay, but rather worship Allaah alone and be from among the grateful.” [Surah Az-Zumar: 65]
Third: The person we follow with regard to worship and the one who clarifies it to us is none other than the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), as Allaah says: “You indeed have in the Messenger of Allaah a good example.” [Surah Al-Ahzaab: 21]
And He says: “And whatever the Messenger gives you, then take it. And whatever he forbids you from, then refrain from it.” [Surah Al-Hashr: 7]
Also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), then it is rejected.” [Saheeh Muslim]
And in one narration: “Whoever introduces something new into our Command (i.e. Sunnah), which is not part of it, it is rejected.” [Agreed Upon]
And he (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [Agreed Upon]
And he (sallAllaahu ‘alayhi wa sallam) said: “Take from me your religious rites (i.e. of Hajj).”[Saheeh Muslim]
And there are many more textual proofs.
Fourth: Worship is confined to specific time-frames and limitations, which one is not permitted to challenge or transgress, like the prayer for example. Allaah says: “Verily, the prayer is enjoined upon the believers at fixed times.” [Surah An-Nisaa: 103]
Another example is the Hajj (Pilgrimage). Allaah says: “Hajj (occurs) in well-known months.”[Surah Al-Baqarah: 197]
And we also have the example of fasting. Allaah says: “The Month of Ramadaan in which was revealed the Qur’aan – a guide for mankind and clear proofs for the guidance and criterion (between right and wrong). So whoever sights the (crescent indicating the) month, then he must observe the fast.” [Surah Al-Baqarah: 185]
Fifth: Worship must be founded upon love for Allaah, as well as submission to Him and fear and hope in Him. Allaah says: “Those who they call upon (in worship), they themselves seek a way to their Lord, as to which of them is nearest to Him. And they hope for His Mercy and fear His Punishment.” [Surah Al-Israa: 57]
And He says about His prophets: “Verily, they used to rush to do good deeds, and they would call on Us, longing (Our reward) and dreading (Our punishment), and they would humble themselves submissively before Us.” [Surah Al-Anbiyaa: 90]
Allaah says: “Say: ‘If you truly love Allaah, then follow me, Allaah will love you and forgive you your sins. And Allaah is Most-Forgiving, Bestower of Mercy.’ Say: ‘Obey Allaah and the Messenger. But if you turn away, then verily Allaah loves not the disbelievers.’” [Surah Aali ‘Imraan: 31-32]
Here, Allaah mentions the signs that indicate one’s love for Allaah, as well as its fruits.
As for its signs, then that is in:
And as for its fruits, then they are:
Sixth: The obligation of performing worship does not get removed from a sane-minded individual that is responsible for his actions from the time he attains puberty to the time he dies. Allaah says:“And do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]
And He says: “And worship your Lord until certainty (i.e. death) reaches you.” [Surah Al-Hijr: 99]
Al Aqeedatut Tahawiyyah, written Imaam Abu Ja’far At Tahaawee (died 321AH) is a core book of aqeedah (creed and belief).
Lessons are based upon Shaykh Saalih Fawzaan’s Explanation,translated by Abu Talhah Dawood Burbank rahimahullaah. The translator presents additional points from Shaykh al Albaani’s comments on Ibn Abil ‘Izz’s explanation too. The 63 Mp3 lessons are about an hour long each. This translation is characterised by the precision that Abu Talhah became renowned for in all his translations.
Audios uploaded with the Permission of Abu Talha rahimahullaah
Transcripts : First 30 available out of 63 Lessons
Lesson 01 – Lesson 02 – Lesson 03 –Lesson 04 – Lesson 05
Lesson 06 – Lesson 07 – Lesson 08 – Lesson 09 – Lesson 10
Lesson 11 – Lesson 12 – Lesson 13 – Lesson 14 – Lesson 15
Lesson 16 – Lesson 17 – Lesson 18 – Lesson 19 – Lesson 20
Lesson 21 – Lesson 22 – Lesson 23 – Lesson 24 – Lesson 25
Lesson 26 – Lesson 27 – Lesson 28 – Lesson 29 – Lesson 30
Posted with Permission from late Abu Talha Dawud Burbank rahimahullaah
Audio and Transcripts Courtesy: ittibaa.com
Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
Lum’at-ul-I’tiqaad – by Imaam Ibn Qudaamah al-Maqdisee rahimahullaah
Explanation by Shaykh Fawzaan hafizahullaah
Translated by Abu Talhah Dawud Burbank rahimahullaah
Read : Biography of Imaam Muwaffaqud-Deen `Abdullaah ibn Ahmad ibn Qudaamah – Compiled & Translated by Dawud Burbank
66 Audio Lessons ( Complete Series)
[01] [02] [03] [04] [05] [06] [07] [08] [09] [10]
[11] [12] [13] [14] [15] [16] [17] [18] [19] [20]
[21] [22] [23] [24] [25] [26] [27] [28] [29] [30]
[31] [32] [33] [34] [35] [36] [37] [38] [39] [40]
[41] [42] [43] [44] [45] [46] [47] [48] [49] [50]
[51] [52] [53] [54] [55] [56] [57] [58] [59] [60]
[61] [62] [63] [64] [65] [66]
Introduction by Shaykh Saalih al-Fawzaan
The Defenders of the Creed and Belief
All praise is for Allaah, the Lord of the whole of creation. May Allaah extol and grant peace and security to our Prophet Muhammad (sallallaahu `alayhi wa sallam), the Seal and final one of the Prophets, and upon his true followers, and his companions and the tabi`een upon good until the Day of Recompensing. To proceed:
Allaah, the One Free of all imperfections, has established for the creed and belief of the Muslims, trustworthy guardians from the scholars who are firmly founded in knowledge. So, when the enemies made attacks trying to corrupt the creed and belief of the Muslims, bringing misgivings and raising doubts from the disbelievers, the atheists, the hypocrites, and the companions of the deviant sects, those who deviated away from the methodology of the pious predecessors with regard to the Jahmiyyah, the Mu`tazilah, the Shee`ah, the Baatiniyyah and others; the Baatiniyyah, the Qadariyyah, the Khawaarij, the Murji`ah, the Soofiyyah, and the grave worshippers. Those scholars who are firmly founded in knowledge, who educate and train the people, stood to clarify the correct `aqeedah which is founded upon the Book and the Sunnah and that is what the salaf-us-saalih (pious predecessors) were upon from these affairs.
They stood to repel the doubts and deviations which those contentious enemies put forth. So through them, Allaah threw back their plots into their necks, and their arrows rebounded into their own chests and the correct `aqeedah remained fully protected and clear in its signposts by means of what those imaams have written from books and treatises, some of them abridged and some large in size, which the Muslims studied generation after generation. From those Imaams who were rabbaniyyoon (scholars upon wisdom and taught their students in a wise manner) was Shaykhul-Islaam Muwaffaqud-Deen Aboo Muhammad, `Abdullaah ibn Qudaamah al-Hanbalee, with what he wrote in his book: Lum`atul-I`tiqaad al-Haadee ilaa Sabeel ar-Rashaad.
I taught this book and those lessons were recorded on cassette tapes. One of the brothers, may Allaah bless him, transcribed those tapes and arranged them, then he showed the result to me, so I amended and corrected that and refined it. [So] from that came this book which I put forward for their reader despite its deficiency. However, it is a small effort, just as it has been said: “Giving something extra to your requirements is not generosity until you give generously when you only possess a small amount.”
I ask Allaah to cause it (with what it contains) to be a benefit and that He forgives me wherever I have fallen short or made a mistake.
May Allaah extol and send peace and security upon our Prophet Muhammad, his true followers and companions.
Written by:
Shaykh Saalih al-Fawzaan bin `Abdillaah al-Fawzaan 6/9/1424H
Posted with kind permission from Dawud Burbank rahimahullaah
Audio Courtesy: ittibaa.com
Shaikh Saalih Al-Fawzaan was asked:
“What is your advice to the male guardians of certain women that are lax when it comes to the issue of the Hijaab and who are engrossed in exposing their alluring bodily features to male-strangers in the markets and other places? What is the role of a woman’s male guardian in safeguarding her Religion?”
So he replied:
So the Muslim ruler may oblige the women of his country to wear the Hijaab, in the general sense, while the male guardians in charge of households may oblige the women who live in their homes to wear the Hijaab (in the specific sense). They are responsible for these women. If the women knew that the general ruler in charge of her affairs as well as her specific male-guardian oblige her to obey Allaah and abandon disobeying Him, she would not put up any resistance in these matters. But when the male-guardians show laxity in these matters, the women become audacious. And there are callers to evil, lewdness, and hypocrisy behind them who encourage them to unveil and take off the Hijaab.
So the matter today is dangerous. It is incumbent upon a woman’s male guardians – both the general and the specific ones – to assist and aid one another in obliging the women to abide by the Hijaab. It is also an obligation upon the male guardians, may Allaah grant them correctness, to silence the tongues of those who invite to evil and corruption – those who call to unveiling and to the removal of the Hijaab. This is what Allaah has entrusted them with.”
[Ta’ammulaat fee Awaakhir Surat-il-Ahzaab: 47-48]
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com
About the Book:
This is a complete translation of a short treatise called “Al-Eemaan bil-Malaa’ikah wa Atharuhu fee Hayaat-il-Ummah” [Belief in the Angels and its Effect in the Life of the Ummah] written by Shaikh Saalih bin Fawzaan Al-Fawzaan, a member of the Council of Senior Scholars in Saudi Arabia. The source used for this translation was the Arabic version found on the Shaikh’s web site: alfuzan.net.
Although this treatise is short in size, it provides many proofs and evidences for the descriptions, duties and general characteristics of the angels, and gives many splendid points of benefit concerning the angels and our place with respect to them.
As the author mentions in this treatise, our purpose for learning about the angels is not just for the sake of knowing about them for our general understanding, but rather, it is so that we can become conscious of their constant presence around us and their effect in our daily lives. Also, if we become conscious of the fact that there are two angels with us at all times recording our statements and actions, we would become cautious of what we say and do lest our guardian angels record something about us for which we will be held accountable before Allaah. In addition to this, we must also bear in mind that Belief in the Angels is one of the six pillars of Eemaan, which every Muslim is obligated to have knowledge of.
Quotes from the Book:
“These are the three angels that are responsible for life. Jibreel is responsible for bringing the revelation, which brings life into the hearts. Mikaa’eel is responsible for the raindrops, which bring life to the earth after its death. Israafeel is responsible for blowing on the trumpet, which will bring life to the bodies (on the Day of Resurrection). This is why when the Prophet would get up for prayer at night, after saying the opening Takbeer, he sallallaahu alaihi wa sallam would say in his opening supplication: ‘O Allaah! Lord of Jibreel, Mikaa’eel and Israafeel, Originator of the heavens and the earth…’”
“Death is ascribed to Allaah here because He is the One who orders it to occur. It is also ascribed to the angels because they are the ones who physically carry that out by gathering the soul and leading it out of the human’s body until it reaches his throat. And it is also ascribed to the Angel of Death –‘Say: ‘The Angel of Death, who is set over you, will take your souls’’ – because he is the one in charge of seizing the souls after they have been rounded up in the last stage (of death).”
“There are also angels that are responsible for protecting humans from perils. A human being is prone to walk into dangers everyday. However, Allaah entrusts angels that guard and protect him from these dangers during his lifetime, which Allaah has ordained for him. This earth, which a human being walks upon everyday, contains many dangers. There are wild beasts, snakes, scorpions, not to mention transgressors from among humans – enemies and oppressors. However, Allaah has placed these angels around the human being. Allaah says: ‘He (a person) has those (angels) who constantly surround him – from before him and behind him, protecting him by the Command of Allaah.’ [Surah Ar-Ra’ad: 11] Therefore, so long as Allaah has decreed that this individual will be safe from harms, these angels will protect and guard him, and no human will be able to harm him. But if Allaah desires to bring an end to his appointed time, He removes them from him – one from before him and one from behind him.”
“Belief in the Angels has a tremendous effect on the life of humans, since if a person is aware of them, he will indeed be cautious and mindful. If a person realizes that there are angels entrusted to him who constantly surround him day and night, he will surely be cautious of what he says and does, lest something is recorded about him that is not befitting. So if he knew that there were investigators following him, wouldn’t he be cautious out of fear that they might take hold of some speech or action of his which will cause him a harmful end? So how can he not then be cautious and mindful of the angels when he doesn’t see them? But as for humans, you can see them. So the one who is watching you and you can see him, you are wary about him. However, the angels see you but you cannot see them. It is possible that you might be able to protect yourself from humans – you can go inside your home or lock yourself up in some secluded area and they would not be able to gain any information about you. But as for the angels, they enter with you everywhere. Allaah has given them the ability to reach and access any place that He commands them to reach.”
Click the Below Link to the PDF Document
Belief in the Angels and its effect on the life of the Ummah- Shaykh al Fawzan- Al-Ibaanah.com [PDF]
This is the highly beneficial English translation of Dr. Salih Al-Fawzan’s Explanation of Al-Haaiyah, a classical poem written by Abu Bakr bin Abi Dawud As-Sijistani about the Creed of Ahl As-Sunnah.
Specifications:
246 Pages
Printed on Beautiful Natural Paper
Dimensions: 6X9
Buy @ http://www.rimarket.net/product-p/eng0007s.htm
From the book Al-Mulakhas al-Fiqhi (A Summary of Islamic Jurisprudence) by Sheikh Saaleh al-Fawzaan. You may download a copy of the original arabic text here: الملخص الفقهي
Part III: Zakah of Volume 1. Here are all the lessons covering Chapters 1 through 9
In this class we begin reading from the chapter of Zakaat (obligatory charity)
Part 01: Download Mp3 Here (Time 01:00:02) (Feb 3rd 2014) (Ch 1)
In this class we continue reading from the chapter of Zakaat (obligatory charity)
Part 02: Download Mp3 Here (Time 48:02) (Feb 10th 2014) (Ch 2)
Today we will continue with the section regarding the zakaat due on grazing livestock
Part 03: Download Mp3 Here (Time 48:30) (Feb 24th 2014) (Ch 2)
Today we will continue with the section regarding the zakaat due on grains, fruits, honey, etc…
Part 04: Download Mp3 Here (Time 46:48) (March 3, 2014) (Ch 3)
Part 05: Download Mp3 Here (Time 32:44) (2014-03-10) (Ch 3)
Part 06: Download Mp3 Here (Time 44:04) (2014-03-17) (Ch 4)
Part 07: Download Mp3 Here (Time 48:38) (2014-03-24) (Ch 4)
Part 08: Download Mp3 Here (Time 42:52) (2014-03-31) (Ch 5)
Part 09: Download Mp3 Here (Time 43:29) (2014-04-07) (Ch 5)
Part 10: Download Mp3 Here (Time 53:53) (2014-04-14) (Ch 6)
Part 11: Download Mp3 Here (Time 37:52) (2014-04-21) (Ch 7)
Part 12: Download Mp3 Here (Time 54:02) (2014-04-28) (Ch 8)
Part 13: Download Mp3 Here (Time 44:38) (2014-05-05) (Ch 8)
Part 14: Download Mp3 Here (Time 56:36) (2014-05-12) (Ch8 and Ch9)
Posted with Permission from: http://followthesalaf.com/
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