May Allaah treat you well. The questioner says: the imam of the masjid possesses a lot of wealth, but when he comes to the prayer; he wears a dirty Izaar (bottom waist wrap) and a dirty garment. When I say to him why doesn’t he purchase new garments for the prayer; he says whoever is humble for Allaah then he will raise him, so what is the ruling of his prayer?
Answer:
This is not humbleness to Allaah. Allaah says;
“O children of Adam, take your adornment within every masjid…” (7:31)
Meaning in every prayer, and the adornment here does not only mean covering the private area, but the adornment comprises of clothing used for beautification for the prayer; while facing the Lord of everything that exist. You are standing in front of Him, so you beautify yourself with whatever you are able to from beautification in appreciation for the prayer and glorification of the position between yourself and your Lord.
This is something required and as mentioned in the Hadeeth:
“if Allaah expands His favors upon, then display them”
And the prophet said:
“Verily Allaah loves that the signs of His favors are seen upon His servants”
This is not from humility, yes; you should not wear extravagant boasting clothing, so you become someone who is looked at. You should wear moderate clothing which are clean and beautiful, as the prophet صلى عليه و سلم said:
“Verily Allaah is beautiful and He loves beauty”
Translated by: Abu Anas Atif Hasan alfawzan.af.org.sa/node/14708 Posted from : Al-Binaa Publishing | Durham NC
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May Allaah keep you firm. We hope from you clarification of the evidence that points to the obligation of covering the face for the woman.
Answer:
The evidence is from Quran and Sunnah (Allaah says)
“And when you ask for something, ask them from behind a hijaab.”(33:53)
And the hijaab is that which conceals the women from a cloth, a wall or a door.
Allaah says;
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be harmed…” (33:59)
So in the hijaab is prevention from the harm of evil doers (from) what they desire from her. If she covers then the evil doers and hypocrites will have no desire for her. But if she removes (it) then the evil doers and hypocrites will desire what she has.
Ibn Abbas was asked about the meaning of the verse, “to bring down over themselves [part] of their outer garments” (33:59) He then took the area of his garment and placed it over his face; clarifying that this is the meaning of it (covering the face).
Aaisha (may Allaah be pleased with her) said “when we were with the Messenger of Allaah in the state of ihram (during hajj); when men would pass by us we would put our khimar down over our heads and faces and when the men would proceed by us we would remove it. All this was in the presence of the prophet س لم و ع ل يه صل and he approved of that.
The hijaab my brothers Allaah mentioned regarding it two benefits;
The first benefit: that it is purification for the heart (as Allaah says) “That is more pure for your hearts and for theirs” (33:53) And what single male or female Muslim does not want a pure heart?!
The second benefit: it prevents the harm of the hypocrites and evil doers and (their) enjoyment of her. So when she (properly) wears hijaab they are not able to see her face; therefore finding pleasure in her. (Allaah says) “That is more suitable that they will be known” (33:59) Meaning they will be known for chastity “and not be harmed” (33:59) (Meaning) their desires for her will be cut (off), but if they see her revealing and uncovered; they will desire her and harm her.
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Respected Shaykh, may Allah give you success: on the days following Eid, some people organize gatherings for women where the simple hand drum (al-duff) is used and there is dancing and singing. [The women] say these are the days of Eid and it is allowed to use al-duff, dance and sing without using [other] musical instruments; how correct is this?
Answer:
Brother, the day of Eid is one day, not a number of days. The days of Eid Al-Ad-ha and Eid Al-Fitr are a one day for each. The Days of Tashriq that follow the day of Eid Al-Ad-ha are not days of Eid, they are not called Days of Eid; these are the Days of Tashriq. These people [being asked about] want to revive drums, musical instruments and singing, they call them the Days of Eid. This is a lie about the Shariah; this behaviour is not allowed not for men and not for women.
May Allahs benevolence be upon you, respected Shaykh, the enquirer asks: In the tape shops there are tapes where there are recordings of al-duff being played accompanied by young women / teenage girls saying nashids. Teenage girls and women listen to these tapes on Eid with the excuse that al-duff is allowed on the Day of Eid. What is the ruling on this?
Answer:
The ruling is that this is not allowed. This [activity] teaches young women false frivolity and singing it spoils young Muslim women and makes them become silly. Accordingly, these tapes must be destroyed, they must be destroyed. Singing on Eid was not allowed by the Prophet Allahs praise and peace be upon him except for young girls; minors who were not legally liable for their actions. [They were] young girls, not females who were legally bound by Islamic law (i.e. those who had reached puberty). Women who are grown up and legally bound by the commandments of Islam are not permitted to sing or behave frivolously.
May Allahs benevolence be upon you, respected Shaykh, this enquirer asks about a practice that has emerged in the mosques/places of prayer on Eid: the distribution of dates before Eid prayer, so that people can get the virtue (of practicing the Sunnah) of eating some dates [before Eid Al-Fitr prayer]. Is this action a Sunnah, or is it a novel introduction?
Answer:
This is the practice of some young Muslims Allah guide them. This was not done amongst the Salaf; we do not know that they used to distribute dates at the Eid prayer place (musalla). What is confirmed from Allahs Messenger praise and peace of Allah be upon him is that he used to eat before leaving home [on Eid Al-Fitr], he would eat a few dates before leaving his house. So, whoever wants to practice the Sunnah should eat when he leaves his house not at the mosque or prayer place.
Respected Shaykh, what is the ruling on giving presents at Eid?
Answer:
There is no harm in this. Spending more and giving more food, drink, gifts and visiting others, all of this is desired, because it involves keeping in touch with Muslims and brings about love between them. So, there is no harm in [giving gifts].
Source: Taken from the official website of Shaykh Salih Al-Fawzaan. Compiled in a forum thread on Sahab Salafi Network, http://www.sahab.net/forums/showthrea…
accessed 21/09/2009.
Translator: Abû Abdillâh Owais Al-Hâshimî – Taken from west london dawah yahoo group email
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‘Imam Ahmad was asked while I was listening: Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?
He -Rahimullaah- answered:
‘No, the Sunnah of the Muslims is more beloved to me.’ [From: Masa’il Abee Dawood’ p.90]
2 – Al-Marwazi quotes from Imraan bin Haydar -Rahimullaah-:
I sent a question to al-Hasan -Rahimullaah- and I asked him about the Isha prayer in Ramadan, should we pray it then return to our homes and sleep then return to the Masjid after wards?
He rejected that and said:
‘No, Salatul- Isha then the Qayaam.’ [From ‘Qayyam al-Layl’ by al-Marwazi]
3 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘…and Taraweeh prayer is a Sunnah after the Isha prayer.’ [From: ‘Mukhtasir al-Fatawa’ by Baali p.81]
And he also said:
‘The Sunnah of the Taraweeh prayer is that it is prayed after the end of the Isha prayer, as is agreed upon by the Salaf and the Imams.’ [From: ‘Majmoo Fatawa’ 23/119]
4 – Shaykh Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:
Questioner: ‘In the last ten nights of Ramadan, they divide up the prayer, the night prayer at the first part of the night, and the last part of the night, and this has become a continuous practice.’
The Shaykh: ‘Bida’.
Questioner: ‘How would it be then if we wanted to establish the Sunnah and make it easy for the people?’
The Shaykh: ‘They presume the like of what Umar had said, that those who delay the prayer are better. Meaning that Umar ordered Ubayy bin Ka’ab to establish the night prayer with the people after the Isha prayer, so he did so, and when Umar went out he said: ‘ This is a blessed Bida’ and those who sleep instead of it are better.’
The questioner: ‘So you mean that the situation of the night prayer is the same as it was before the last ten nights?’
The Shaykh: ‘Yes.’ [From: ‘Silsilah al-Huda wa Noor’ Tape no. 719]
5 – Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan said:
‘As for the Salat-ul-Taraweehya; then this is a stressed Sunnah, and it is done straight after the Isha prayer and the optional prayers after the Isha prayer. This is what was the practice of the Muslims.
As for delaying it, as the questioner mentions, to another time, then coming to the Masjid and praying at-Taraweehya, then this is in contrast to what was practiced. The scholars of Fiqh mention that it is done after the Isha prayer and it is the optional prayers after the Isha prayer.
So if they delay it, then we do not say it is Haraam, however, it is in opposition to that which was practiced. Taraweehya is prayed in the beginning of the night, this is what was the practice.’
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Translated by Abu ‘Abdullah Naasir Hussain (Hafidhahullah)
Transcribed text from the Video:
The Noble Shaykh Saalih Al-Fawzaan حفظه الله
All praises and thanks be to Allah, the Lord of the Worlds. May Allah send prayers and peace upon our Prophet Mohammad, and upon all his family and companions.
To proceed:
So, indeed we are… and all praises are due to Allah… in this month… whomever Allah helps from amongst us, then we are upon great goodness.
For it is a noble month, which Allah, the Most High far from imperfections, made better than other months. Allah, the one far from imperfections, said:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month…”
[Soorah Al-Baqarah: 185]
Allah made the fasting in it obligatory and praying during its nights voluntary.
The fasting in it is the fourth pillar of Islam. The standing at night in taraaweeh and tahhajjud prayers is a Sunnah of the Messenger of Allah established by him, may Allah send prayers and peace upon him.
Fasting has important rulings because it is a striving of oneself – striving of oneself against its desires. The person leaves that which he desires, what his self wants, he leaves it in obedience to Allah, the Most High far from imperfections, preferring the obedience of Allah over the obedience of his own self. He leaves that which he desires seeking to draw close to Allah, the Mighty and Majestic. This is a sign of faith… this is a sign of faith… the one who chooses the obedience of Allah over the obedience to his self; this is a sign of his faith.
As for the one who is the opposite – the one who chooses obedience of oneself over the obedience of Allah, then he is a hypocrite.
So, the believer during these days knows that Allah has commanded him to leave his food, drink and (relations with) his wife; leaving these for Allah, the Mighty and Majestic. Then, from the Mercy of Allah, the One free from imperfections, is that He has provided for him a time in which he can enjoy these desired things which are permissible. They are impermissible during the day because of fasting, but are allowed at night.
“It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts)…”
Until the saying of Allah, the Most High:
“…and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall…”
[Soorah Al-Baqarah: 187]
So, He designated the fast to begin at Fajr time and end at sunset. The night is the setting of the sun.
The believer obeys Allah, the Mighty and Majestic. He breaks his fast at the time of breaking the fast. It is obligatory upon him to break his fast at the time of breaking the fast, just as it is obligatory upon him to fast at the time of fasting, because he is a slave of Allah. He obeys Allah, the Mighty and Majestic, in those things that he has ordered and abstains from those things that he has prohibited.
It is not allowed for a person to continuously fast during the day and night – this is not allowed. He, may Allah send prayers and peace upon him, prohibited al-wisaal (fasting continuously without breaking the fast). They said: ‘O messenger of Allah, you perform a continuous fast’. He used to perform a continuous fast, but this is from the things that were specific to him, may Allah send prayers and peace upon him. This is from the things that were specific to The Messenger. As for us, then we break our fast at the time of breaking the fast and we fast at the time of fasting.
And if a person fasts, then this does not mean that he follows (the example only) in leaving food, drink and (relations with) his wife, rather he leaves all of that which Allah has prohibited for him outside of the time of fasting, because there are things that are always prohibited and there are those things that are allowed but they are prohibited at the time of fasting only: eating, drinking and relations with the wife – these are allowed at other than the time of fasting. So, they are allowed at a given time and prohibited at a given time.
As for those things which are not allowed, such as, back-biting, tale-spreading, false speech, cursing, prohibited speech, looking at that which is prohibited and listening to that which is prohibited, these are prohibited forever and always. So, if a person does these things during the fast, then this makes his fast deficient or could invalidate the reward of his fast, so no reward remains for him with Allah. He justify his food and drink, which are allowed at other than the time of fasting, but he didn’t leave that which Allah prohibited for him at all times. That which Allah prohibited at all times, he didn’t leave it – so this one, in reality didn’t fast! He fasted from one perspective – fasted from that which Allah allowed, and he wasn’t fasting from those things that Allah prohibited! So for this one, there is no reward! His share from the fasting is just hunger and thirst, as the Messenger of Allah, may Allah send prayers and peace upon him, stated:
“It may be that a fasting person’s portion from his fast is merely hunger and thirst”.
And, it may be that the share of the one who stands in prayer is merely staying up late. Why? Because he didn’t purify his intention for Allah, the Mighty and Majestic, in his standing for prayer. He stands in order to show-off and to be heard of.
“And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little”.
[Soorah An-Nisaa: 142]
Things are based upon the sincerity to Allah, the Mighty and Majestic, and obedience to Allah, the Mighty and Majestic, as Allah ordered you to break your fast, you break it… he ordered you to fast – fast. You are a slave to Allah, the Most High far from imperfections.
What is amazing is that many people especially in our times, they fast, they fast, they leave food, drink and those apparent things that break the fast – they leave them. But, they don’t perform the prayers at their appointed times. They sleep through them – they sleep throughout the whole day! There is no Fajr prayer, no Thuhr prayer, no ‘Asr prayer! They get up at the time of breaking the fast. If the time for breaking the fast comes, they get up to eat and drink. Their prayer has been lost. These people have no fast with Allah, the Mighty and Majestic. They have no fast with Allah, even though they fasted in the daytime. They justify food and drink but, they have no fast with Allah! Why? Because the one who justify the prayer, then there is no fast for him. The prayer is the second pillar of Islam and fasting is the fourth pillar. So, the fast is not accepted from the one who has neglected the prayer. These ones neglect the prayer and they fast? This will not be of any use to them and it will not benefit them with Allah, the Most High far from imperfections, until they establish the prayer. There is no religion for the one who doesn’t establish the prayer – he has no religion! Because the prayer is a pillar of Islam. It is the distinguishing factor between a Muslim and a disbeliever. The one who doesn’t pray, is a disbeliever. The one who totally abandons the prayer is a disbeliever, by the consensus of the scholars. As for the one who didn’t leave the prayer, but doesn’t offer it at the times that Allah has legislated, this one didn’t pray – he neglected his prayer:
“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.] and have followed lusts…”
[Soorah Maryam: 59]
“So woe unto those performers of Salat (prayers) (hypocrites), who delay their Salat (prayer) from their stated fixed times”.
[Soorah Al-Maa’oon: 4-5]
He named them as those who pray – they pray, but at a time which is other than the time which Allah ordered them. So they have neglected it and its prescribed time. Allah warned them with wayl and punishment – al-wayl is punishment and we seek refuge with Allah. He is punished and he prays? Yes, he is punished! He is punished and he prays, because he didn’t pray as he was ordered to do so by Allah, rather he prays as his self tells him to. This means that he is a slave to himself and his desires and not a slave to Allah, the Most High far from imperfections.
So the Muslim should be aware of these issues. He should preserve his religion, his prayers, his Zakaah, his fasting, his Hajj, his ‘Umrah, his whole religion. This is the one who is a Muslim. As for the one who establishes a part of the religion, and leaves another part, this is like the one who lives in a ruined house – it doesn’t have doors or walls! A dilapidated house! It doesn’t protect him from the heat or the cold or prevent thieves. Likewise in Islam, the one who doesn’t live upon that which Allah has ordered, then this will not benefit him, even if he is named as being upon Islam. Islam is indeed as Allah has ordered – it is submission to Allah – submission to Allah by singling him out (in worship). Subservience to him with obedience. Distancing oneself from associating partners to Allah and from the polytheists – this is Islam.
I ask Allah that he helps us to righteous speech and action. May Allah send prayers and peace upon our Prophet Mohammad, and upon all his family and companions.
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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân Source: Cassette tape ”Aqwâl-ul-´Ulamâ’ fîl-Jihâd” Reference: Darulhadith, Sweden
Translation and Video by aFatwa.com (site is down)
Question: After the reckless attacks, the scholars that follow the methodology of the Salaf have been slandered a lot. They are accused of coaxing the disbelievers and of being to their satisfaction. How do you advise these people who say this?
Shaykh al-Fawzân: What has this person, who slanders the scholars and accuses them of this and that, done himself? What has he done himself? What has he himself done? What has he done against the disbelievers? Or is he only talking without doing anything?
Secondly, he is asked the question: Do you know what is means to coax? Do you know what it means to be to someone’s satisfaction? There is a difference between coaxing and pleasing someone. Does he know the difference? Or is he talking without knowledge?
Thirdly, one should during these circumstances keep one’s mouth closed. One should keep the mouth closed in order not to fall into gossiping, backbiting, and splitting the Muslims. The human is obliged to keep the mouth closed. These issues have their men who take care of them; the scholars and the rulers. They are the ones who treat these issues. It is namely not these people’s concern. There are correct people who take care of them. Allâh says:
“When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).” (The Qur’ân 4:83, interpretation of the meanings)
Not everyone is able to delve into these matters. These matters are for those charged with authority and they are the scholars and the rulers. This is their responsibility and we are obliged to advise them and pray for them that they get success in what they are doing and that they firmly remain established upon the truth. We have nevertheless no right to sit in our meetings and backbite this one, slander that one and insult the third. This is pure evil. There is no good in it. It is pure evil. All it leads to is the splitting of the Muslims and that one gets evil thoughts about the scholars and the rulers. And in the end, there’s just more tribulations.
It is obligatory to understand these matters. These issues are not a big mess. Religious issues have rules and principles. They have their sources. If you have some knowledge or something to clarify, then you should go to those responsible or write them a letter. However, that you should speak in sittings, this is considered to be disallowed. It leads to tribulations and evilness. You are talking with ignorant people who do not understand anything. You thereafter incite them against their brothers and rulers. Where is the benefit in this? If you have some knowledge or something to say, then you should go to the rulers. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“The religion is an advice.” They (the companions) said: “To whom, O messenger of Allâh?” He said: “To Allâh, His book, His messenger, the leaders and laymen of the Muslims.”
A Nasîhah means that you advise, not that you disparage people and accuse them of coaxing and that they are to other’s satisfaction. It is worse than what you are afraid of.
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A refutation of the statement that the first ‘adhaan of jumu’ah introduced by the third rightly guided caliph, ‘Uthmaan ibn Affaan (Radhi ‘Allahu ‘anhu), is a bida’ (religious innovation). The Shaykh mentions that this statement in itself is a bida’, and that who says this does not know the sunnah from bida’!
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From the book Al-Mulakhas al-Fiqhi “A Summary of Islamic Jurisprudence” by Sheikh Saaleh al-Fawzaan.In this class we continue in the chapter on as-salat (prayer) in the section of the prayer of the traveler.
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People who subscribe to knowledge and especially young students look down upon Fiqh-matters and especially the books of the Madhâhib. Their argument is that they do not consist of evidence. They even look down upon the Ijtihâd of the Imams in this matter. What do you advise in terms of this and the respect for the Imams of the Madhâhib and the importance of the Madhâhib. There are people today who look down upon them, criticize them and say that they are freed from the Madhâhib and that they take directly from the Qur’ân and Sunnah.
Shaykh al-Fawzân:
It is a deviation. We have said that and clarified it. We said that the one who fulfils the conditions of Ijtihâd does Ijtihâd. He is not allowed to follow blindly. THESE ARE HOWEVER FEW TODAY, IF THEY EVEN EXIST. The more time passes, the more the knowledge disappears. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”
The more time passes, the more the knowledge disappears. It has also been reported that by the end of time, few scholars will exist and many readers [will exist]. Many readers who lack understanding will exist.
It is wrong to ignore the Fiqh-books. Fiqh is the richness of this Ummah. It is a great richness. However, that does not mean that we take everything that is in them to heart. We filter (I.e. right from mistakes). The one who has the capacity filters. He takes that which is strongest according to the evidence. We said that there are four types of people; an absolute Mujtahid, a Mujtahid within his Madhhab who considers what opinion is the correct one, one who follows blindly and a layman. This fiqh is, as said, a great richness in the hands of the scholars. They study it and take help from it in order to understand the Qur’ân and Sunnah. They take its verdicts and the statements of the Imams that agree with the evidence and leave that which contradicts the evidence.
As for the one who ignores it and says that they shall do a new Ijtihâd… Who is the one who is to make a new Ijtihâd? There is none! It is a deviation. Are you who say that you shall make a new Ijtihâd as the four Imams? Such as Imâm Ahmad and Imâm Mâlik? What does this mean? I wish that they existed. But you don’t have more than the smallest who follows blindly. You have nothing to come with. Don’t destroy yourself. Don’t destroy others. Fear Allâh! It is allowed to blindly follow in necessity. Allâh (ta’âlâ) said:
“So ask the people of the message if you do not know.” (16:43)
This is a blind following in necessity. It is OBLIGATORY to blindly follow in necessity. It is prohibited to blindly follow in the case of capability. It is forbidden for the one who is able to make Ijtihâd to blindly follow. In necessity, it is obligatory to blindly follow. It is not fully prohibited to blindly follow and neither is it fully allowed to blindly follow. The matter is thusly detailed. We do not say that you should take to heart everything that exists in Fiqh. We say that you should filter and follow that which is based on evidence. They are after all more knowledgeable than you about proving and the extraction of rulings. You have nothing to come with. You should rely on them and the words of the Fuqahâ’ and look to their evidence. If you are able to consider, do so. If you are not able to, you follow that which is (written) there even if you do not know of the evidence. For this is a necessity. This has to be understood. There are people who fight the Madhâhib today. Where should the people go? Should they deviate? There is one who has authored a book by the name “Islâm without Madhâhib”. What without Madhâhib? Where should the people go then? Should they go to the ignoramuses? This is a great problem.
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Shaykh al-Fawzân: It is obligatory upon the Muslims to respect the governmental facilities and to take care of them and make sure that they develop. What should then be said about devastating facilities and to blow them up and the likes? Not even the mosques are safe from them anymore. They blow them up and throw bombs into them. They kill the people in their mosques. They blow up their buildings and facilities. In addition, they claim that it is from Jihâd for Allâh’s sake and that they are Mujâhidûn.
One has to be aware of this and alert those who are deceived by these and think that this really is from Jihâd and that the deed is noble [while it absolutely is not]. The deed is in fact a destruction and Allâh does not love those who spread corruption. This is from spreading corruption upon the earth and Allâh does not love those who spread corruption.
Morover, innocent people are killed. People whom Allâh has forbidden to kill without due right. They commit sins and they may even kill themselves. They blow themselves up and say that it is martyrdom. How can a self-killer be a martyr when the messenger (sallâ Allâhu ‘alayhi wa sallam) said that he is in the Fire? Allâh (jalla wa ‘alâ) said:
“Do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allah , is [always] easy.” (4:29-30)
The prophet (sallâ Allâhu ‘alayhi wa sallam) said in the authentic Hadîth:
“The one who kills himself with poison will have it in his hand and drink it slowly and swallow it in hell. The one who kills himself with an iron will have the iron in the hand and stab himself with it in hell. The one who kills himself by throwing himself down a mountain will be thrown down into hell.” (Muslim 175)
A self-killer has done a Kabîrah (great sin). How can he be a martyr? How can one say that he is going to paradise when the prophet (sallâ Allâhu ‘alayhi wa sallam) said that he is going to the Fire? Allâh allowed martyrdom to be reached if one dies for His sake. THEY (MARTYRS) ARE KILLED. They were killed:
“And never think of those who have been killed in the cause of Allah as dead.” (3:169)
“And do not say about those who are killed in the way of Allah , “They are dead.” Rather, they are alive” (2:154)
It is the one who dies in Jihâd under the banner of the Muslims who is a martyr. The one who is killed by the enemy. As for the person who takes his own life, he has done a great sin and risks ending up in the Fire.
When the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked about the person who fights with vigilance, courage and so on and who from among them fights for Allah’s sake, he said:
“The one who fights so that the word of Allâh shall be the highest fights for Allâh’s sake.”
The matter should be referred to the word of Allâh and His messenger (sallâ Allâhu ‘alayhi wa sallam) and not to deviant destroyers who brainwash people and give them these foul opinions.
That they destroy the administrations and facilities of the country and even the mosques goes to show that they have nothing to do with Jihâd for Allâh’s sake.
If one risks being cursed for having urinated on the road or in the shadow of a tree, one may ask how the matter is if one blows up buildings with people in them.
These people are obliged to repent before Allâh (‘azza wa jall) and to see the difference between friend and enemy and to learn beneficial knowledge by which Allâh guides them with to the straight way. They should not take knowledge from misleading people.
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النكاح فيه مصالح كثيرة و هو عصمة من الزنا – مقطع لفيضلة الشيخ العلامة صالح الفوزان (15/3/1434)
Translated by Abu ‘Abdullah Naasir Hussain [Hafidhahullah]
Video Courtesy of Bilal Nahim
The Nikah is from the ways of Allah with regard to his creation, between the children of Adam, male and female.
With it there are great benefits, from them: chastity of the two spouses, one to the other; to fulfill what is required from the husband towards his wife; the husband taking care of his wife; and protecting her. From it is also the fulfilling of the desires of both sexes and from it is having children. There are many benefits from Nikah…
The most important thing is that it keeps you chaste from adultery, from fornication and the loss of lineage, and from the corruption of moral uprightness. There is the protection of one’s health.
As for adultery and fornication then their end place is in epidemics and in lethal illnesses, as is well-known.
And come not near to unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him).
[Surah Al-‘Isrā’:32]
With it there is the loss of lineage, the spread of illnesses, the loss of modesty and chastity. With it there are great harms; fornication, we seek refuge with Allah, what an evil way. The harms of fornication are not limited.
With Nikah, there is a protection from fornication and from its harms, and all praises are due to Allah. Nikah produces offspring. As for fornication then it is a loss. The offspring from fornication have no father and no lineage, and we seek refuge with Allah. Lost… This is from the disadvantages of fornication.
He (Allah) didn’t say don’t fornicate, he said don’t come close to it, ‘don’t come near to it’, i.e. stay away from the means that lead to fornication. Such as: looking, the seclusion with a man, the traveling of the woman by herself, her showing off her beauty. These are means that lead to falling into fornication. Allah has not allowed them, he has prohibited them.
If there is leniency in these means then fornication will take place. If there is leniency in these means then fornication will take place, because the desires are present. Desires are present between men and women. If they sat together and mixed then fornication is close. Shaytaan is present, if a man secluded himself with a woman, then shaytaan is the third one amongst them.
They say you have bad thoughts and that you are pessimists. We are not pessimists, this is the reality. This is the reality and if these means that Allah has prohibited are violated, then fornication will occur, no doubt.
Even the righteous man, the religious one, there is a danger upon him from the woman. Especially if she was beautiful and he secluded himself with her or traveled with her or she joined him at work. Or if she sat with him in the classroom, or in an exam, or in meetings. Or if she sat with him on the television, or on the radio, as his colleague, i.e. a presenter next to him, and she is beautified and he is a youth. Far is Allah from all imperfections. Do you bring petrol next to fire? Petrol is by itself and the fire is by itself. You bring her next to him! This is like that; no it is worse than petrol and fire.
Desires… we seek refuge with Allah, desires are strong. So for this reason Allah (the Exalted, Most High), has placed barriers that prevent falling in to fornication. If they are preserved, fornication is lessened or cut-off. If they are lost, then fornication will occur without a doubt. No matter what, even if they are religious or modest, the children of Adam are not saved from fornication except by the means that prevent it.
Taken from the last class on the explanation of the book, Mukhtasar Zaadul Ma’aad.
Shaikh Salih al-Fawzan (حفظه الله تعالى).
Sunday, 15th Rabee’ Al-Awwal 1434.
Translated by Abu ‘Abdullah Naasir Hussain [Hafidhahullah].
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Don’t Speak Without Knowledge – Shaykh Saalih al-Fawzaan [Hafidhahullah]
Translated by Abu ‘Abdullah Naasir Hussain [Hafidhahullah]
Video Courtesy: Bilal Nahim
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بسم الله والصلاة والسلام على رسول الله
(In the name of Allaah, peace and salutations be upon His Prophet.)
The Messenger of Allaah (peace be upon him) said: ‘None of you truly believes until I am more beloved to him than his child, his father and all the people.”(Muslim: 44).
Allaamah Shaykh Dr. Saalih ibn Abd-Allaah ibn Fawzaan al-Fawzaan (may Allaah preserve him) highlights the significance, importance and correct way of loving the final messenger of Allaah, Muhammad, may Allaah send salutations and peace upon him.
IMPORTANT POINTS:
Allaah, the Almighty, has to be loved more than anything and everything.
The prophet Muhammad, may Allaah send peace upon him and his family, has to be loved more than anything and everything, EXCEPT Allaah.
innovating into the perfect religion of Islaam, with the claim of love for Allaah or his messenger is a complete delusion and is misguidance
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An emotional introduction by Shaykh Saalih al-Fawzaan; highlighting the importance of returning back to the scholars and to fear Allah as much as one is able to! The audio is then followed by the speech of the Imaam of Yemen, the Allaamah ash-Shaykh al-Muhaddith Muqbil ibn Hadee al-Wadi’ee, rahimahullah; highlighting the importance of returning to the scholars of the Sunnah.
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السؤال
أحسن الله إليكم ، أبو ريان له مجموعة من الأسئلة يبدأ هذه الرسالة بالسؤال الأول عن الأسباب المعينة على تقوية الإيمان ، إذا كان الإنسان ضعيف الإيمان ، كيف يقوي إيمانه ؟
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As-Sunan Ar-Raatibah (The Optional Prayers)
Abu Muhammad al-Maghribee (hafidhahullaah) http://followthesalaf.com
[Audio|English]
Class of Monday, November 26, 2012.
From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan.
In this class we continue in the chapter on as-salat (prayer) as-sunan ar-raatibah (the optional prayers prayed right before or right after the obligatory prayers).
These prayer are highly recommended, so much so that some of the scholars would not take the testimony of a person who does not pray them.
The sheikh describes the 10 raka’at in these sunan. Do you know when they are each to be prayed? Listen to find out…
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