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Children below the age of puberty should be ordered to fast if they are able to do it – Shaykh Uthaymeen

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Question 23

Question: Should children below the age of fifteen be ordered to fast as in the case with prayer?

Answer: Yes, children who have not yet reached the age of puberty should be ordered to fast if they are able to do it. This is what the Companions would do with their children.

The scholars have stated that a guardian should order whichever youth he possesses guardianship over to fast so that they could practice it and become attached to it, and so that the foundations of Islaam could become instilled in their souls to the point that it becomes like second-nature to them.

However, they are not required to fast if doing so will be difficult on them or bring harm to them. I would like to point out here an issue that some fathers or mothers do, and that is preventing their children from fasting, in direct opposition to what the Companions used to do.

They claim that they are preventing their children from fasting out of mercy and compassion for them. But the reality is that mercy for one’s children is in ordering them to practice the rites of Islaam and to grow accustomed and attached to them. This without a doubt is from the best and most complete forms of raising and cultivating one’s children.

It is authentically reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Verily a man is a guardian for the members of his household and he will be questioned as to his flock.” [Reported by Al-Bukhaaree (no. 2409) and Muslim (no. 1829)]

That which is required for guardians with respect to those whom Allaah has given them authority over, such as family members and youth, is that they fear Allaah with regard to them and order them with what they were commanded to order them, such as implementing the rites of Islaam.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/
Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

What is the ruling on fasting in Ramadaan when one does not pray? – Shaykh Uthaymeen

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Question 14

Question: What is the ruling on fasting in Ramadaan when one does not pray?

Answer: The one who fasts but does not pray, his fasting is of no use to him, nor will it be accepted from him, nor will it free him from his indebtedness (of prayer). In fact, fasting is not required on him so long as he does not pray.

This is since one who does not pray is like a Jew and a Christian. So what do you think about a Jew or a Christian that fasts but yet remains upon his religion – is it accepted from him? No. Therefore, we say to this individual: “Repent to Allaah by praying, and (then) fast.” And whoever turns to Allaah in repentance, Allaah will accept his repentance.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/
Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn [Video|Ar-En Subtitles]

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Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn رحمه الله
Source: zadgroup.net/bnothemen/upload/ftawamp3/mm_060_15.mp3
Translated by Mikail ibn Mahboob Ariff حفظه الله

Transcription of the Text from the Video:

Question:

Esteemed Shaikh, there has appeared in [recent] times the mobile phone device, and it has been used a lot by women, especially young women, and it has been misused to adverse effect, there being no person to watch over or keep track [of its use]. So could there be some advice to fathers and young women because it has really become one of the most dangerous traps of the Devil.

Shaykh Muhammad b. Salih AI-‘Uthaimin:

[My] Advice: Indeed, the means to evil in our time have become many, and they are temptations one whom Allah wants to test is tested by. They are a trial from Allah, Almighty and Majestic, since Allah the All-High at times tries slaves by making easy the means to commit sins. Allah the AII-H lgh at times tries slaves by making easy the means to commit suns.

That which the person with the question mentioned is [really] happening: indeed, mobile phones are ready, accessible means for young women to get in contact with young men because they use it everywhere, even if it were in the toilet-the bathroom-and because if anyone calls, his number shows up on the phone, [so] it’s easy to call him [back], so it’s dangerous.

And for that reason, firstly, I advise our young men and women to stay away from this disgraceful behavior, and I hope that the future of Islam at their hands will be the best of futures.

Secondly, I advise fathers and guardians to stay informed and have a deep look: how is the young woman using this mobile phone, and how is the young man using it? And I’ve said to you: indeed, Allah sometimes tries slaves by making easy the means to sin, in order to test them, almighty and majestic is He.

And we have two examples: the first example is found in the nations before us. The second example is found at the beginning of this nation. The Jews were prohibited from catching fish on Saturday.

So when it was Saturday, the fish would come to the surface of the water: when their fish would come to them on their Sabbath day in the open, everywhere, while on non-Sabbath days they would not come to them. [Meaning of Al-A’raf:163, extract]

During the remaining days of the week they wouldn’t come, and [it] went on for a long time for them. So they said: There must be some way out-and it’s that we lay out the nets on Friday; then the fish will come and fill them in great numbers. And when it’s Sunday, collect it.

So what dld Allah do With them?

Allah Almighty and Majestic says:

And you have most certainly come to know [0 Jews] those who transgressed from you with regard to the Sabbath, so We said to them: Become monkeys, cast out. [Meaning of AI-Baqarah: 65]

And those who came at the beginning of this nation:

Allah the Almighty and Majestic tested them when they were in a state of ihram [during pilgrimage] with the [wild] game that is forbidden for those in a state of ihram [to hunt].

So game was within reach of their hands and spears Reptiles [that they could catch to eat] were within reach; rabbits, easy to catch with one’s hands; gazelles, easy to catch with one’s hands; birds, within spear range-given that birds are never except within the range of arrows and that spears, as you know, consists of a stick or the like with a sharpened metal point at the head of it-one could have got them with his spear.

So the Companions? They held themselves back from this. Not one of them hunted game despite it being [so] easy [to catch].

And now sins have become easy to commit by way of these devices, so it’s upon us to pay attention. And I fear Allah the All-High may send us all a punishment and that He might replace this feeling of security [we have] with fear; this feeling of being fully satisfied, with hunger; this being clothed, with having no clothes, since Allah the Almighty and Majestic says:

And if only the townspeople had believed [and followed what the messengers of Allah had come with] and protected themselves [from His wrath by obeying Him and avoiding sins], We would have then released blessings [of rain and vegetation] upon them; instead, they disbelieved [in them], so We punished them for what they had earned [of sins]. Is it that the [disbelieving] townspeople have come to feel safe from Our punishment coming down upon them at night while they are asleep? Is it that they feel safe from Allah’s [gradual] plan [leaving them to continue sinning in good health and living until they are suddenly taken by punishment]? And no one feels safe from Allah’s [gradual] plan except people headed for complete loss [and destruction]. [Meaning of AI-A‘raf: 96-99]

May Allah protect us and you all from this.

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Uthaymeen

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Title: “I Have Forbidden Oppression”
شرح األربعني النبوييه :Title Original
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his lord said:

“Oh my servants, I have forbidden oppression even for myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation

Allah says, “Oh my servants, I have made oppression forbidden even for myself,” and He (Azza wa Jal) may make something forbidden upon himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as he wishes just as He may obligate and decree something upon Himself.

Read the statement of Allah (تعالى ) :

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon himself mercy.[4]

And he pledged upon himself:

“My mercy surpasses my anger.” [5]

Allah has also made oppression forbidden among us as he says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allah says:

“And we did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ) :

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away. [10]

We ask Allah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.

Footnotes:

[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم )said :

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Quran, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:
http://authentic-translations.com/trans-pub/ae_misau_12.pdf

Utilise your Time in Beneficial Matters & keep away from Qeela wa Qaal – Shaykh Uthaymeen

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THE FOURTH LEGACY

I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:

Until, when death comes to one of them, he says:”My Lord! Send me back, That I might do righteousness in that which I left behind.” [Surah Al-Mu’minoon: Aayahs 99-100]

Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.” [4] Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!

[4] Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.

Source: Excerpted from Very beneficial article : 

A Concise Legacy : Shaykh ibn Uthaymeen
Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997

Women : The Greatest Temptation – Shaykh Uthaymeen

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Women : The Greatest Temptation – Shaykh Uthaymeen

A FRIDAY SERMON BY: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn [1]

Oh Muslims, there is a certain well known pastime of tribulation and temptation into which many people fall today. Unfortunately, this issue does not negatively affect only the individuals who fall into it. Rather, its consequences affect others as Allah (تعالى) says:

Beware of a trial which will not afflict only those who have transgressed among you exclusively, and know that Allah is severe in penalty. [2]

Muslims, the tribulations to which I refer are temptations pertaining to (the unlawful admiration of) women, and it is such trials about which the messenger (صلى الله عليه وسلم) said:

I will not leave behind a trial more harmful to men than (the temptations of) women.[3]

It is a trial which the shameful ones readily partake in, one that affects their desires, blinds their eyes, and destroys their judgment. This eventually leads them to following women around in the streets and shopping malls, flirting with them, whistling at them and whispering to them. They may even go so far as to touch or grope women in public as if they are completely unconcerned with others around them. Perhaps they see others as insignificant as if they were cattle. This is because such people are immersed in their own lust. They belittle morality and they defy societal norms. They are fearless before Allah (Azza wa Jal) as they choose ways (to support their desires) other than the respectable ways of sensible people.

We must, as a believing Muslim people, renounce these activities perpetrated by such immoral individuals. We detest these types of behaviors because they contradict the characteristics and qualities of believers in Allah and the last day. We disapprove of such actions because they are means leading one closer to adultery or fornication about which Allah (تعالى)  says:

And do not approach adultery, fornication. Certainly, it has always been immoral and an evil way.[4]

We condemn this behavior (of chasing after women, watching them desirously, flirting with them, etc.) because it infringes upon personal safety and security, and it could lead to community fear, panic (among women), and societal disorder. And we criticize it because it may inevitably bring about a swift, overwhelming and inclusive punishment. Allaah (azza wa jal) says:

When we intend to destroy a town, we command its affluent ones, but they defiantly disobey. So the word comes into effect upon it, and we destroy it with complete destruction. [5]

Here, “We command” is a type of universal responsibility befitting those of affluence and power (to enforce change in society). Allah mentions the “affluent ones” because it is often the rich and powerful who immerse themselves in sin. And if they refuse to change, “The word comes into effect upon it, and we destroy it with complete destruction.” After mentioning His punishment for adultery and fornication (among other sins), Allah then speaks about the exception, those who will avoid punishment, the true worshippers of the Most-Merciful:

Whoever does that incurs sin. The punishment will be multiplied upon him and he will abide therein disgraced, except for those who repent, believe, and do righteous deeds. For them, Allah will replace their bad deeds with good ones and Allah is ever forgiving, merciful. [6]

Oh Muslims, You who try to safeguard your dignity and protect the women in your care, immoral qualities and shameful behaviors such as these to which some people degenerate—and such behavior was not prevalent in our society until recently—weaken your religion, weaken your honorable protectiveness of women, and spread the means leading to tribulations and societal problems.

Weakening of One’s Religion

As for the weakening of one’s religion, these people who follow women around, being tested with admiring and flirting with them, had they been strong in religion, they would not dare do the kinds of things they do with women. Such actions result in their sinning against Allah (azza wa jal)  and preoccupying themselves with and giving preference to the creation instead of the creator. Allah (azza wa jal) says:

Tell the believing men to lower their gazes and protect their private parts. That is purer for them. Allah is certainly aware of everything they do. [7]

The Weakening of One’s Honorable Protectiveness of Women

As for the weakening of one’s honorable protectiveness – the praiseworthy type of respectful jealousy one should have of women – individuals afflicted with this temptation to “chase women,” had they had the complete respectful honor for women, they would not dare chase after the women of their brothers (in faith), the women (sisters, daughters, mothers) of their fellow citizens, thereby putting those women into the same types of temptations and tribulations. The type of religious brotherhood we have obliges men to respect and honor his brothers’ womenfolk and those of his fellow citizens, having the same kind of commendable jealousy for their honor and chastity as he has for his own female relatives.

I would ask these men: Would you be happy to know that someone chases after your own wife out of desire for her? Or your daughter, your sister, or other female relatives? Would you like people flirting with them? If he would hate such behavior with his own women, why would he allow his own desires to tempt him into doing the same things with other women? I warn these individuals who have been afflicted with such admiration of women from the very actions which would allow another man to gain influence over his own women. I advise them to prevent his relatives from becoming afflicted with such trials.

The Spreading of Tribulations & Societal Problems

The tribulations and temptations to admire and chase after women are many. Such behavior (because of its popularity and influence) leads to various forms of widespread media, including audio, visual, and written publications, being placed in the hands of our young men and women. They have newspapers and magazines filled with images and articles that arouse their desires, stimulate their emotions, and kindle the fires of passion. Even worse than this media is that which comes to our land from abroad, or sometimes even from our own citizens. We ask Allah to guide them and to protect us from their evil.

Another way this tribulation may spread is by the very blessings which Allah has bestowed on this land: the comfort of its society, its excess wealth, good food, and the overall security and prosperity of our society. Oftentimes, such luxuries lead one’s heart to become empty and the body to become idle from inactivity or unemployment. This is why you almost always find these young men to be one of two types. They are often unsuccessful men who have no careers to occupy their time or attention. They live off the prosperity of other wealthy, successful men. They neither know a skill, nor try to learn one. They do not work towards a specific occupation or official career. Thus, his desires get the better of him and leave him in a perpetual downfall.

Or they may often be men who may work but they waste the results of their labor, wasting their earnings, unconcerned with its value or what results from the bad consequences of their actions. But as for a dignified, determined believer, he does not allow his personality to deteriorate to the point of such shallow yet despicable behavior. Other ways these temptations spread is what some women of immoral conduct themselves perpetrate in their choice of clothing, their appearance, and lustful behaviors. By these choices, they are inclined to promote this type of tribulation. Such conduct was foreign to our righteous predecessors. Some women go to shopping centers to flaunt themselves, to exhibit their beauty with the most attractive clothing they own. They may then throw over it a thin cloak but one that might be shortened or raised up so that her attractive clothing underneath is displayed. They are dressed yet still appear naked, wearing the types of garments the women of Hell wear. The prophet (صلى الله عليه وسلم) said:

There are two types of the people of Hell that I have never seen: (1) People with whips like the tails of cattle with which they beat people, and (2) women who are dressed but appear naked, walking with an enticing strut with their heads looking like the humps of camels. They will never enter Paradise, nor even smell its fragrance although its scent can be perceived from such and such a distance. [8]

Some women also frequent shopping centers adorned with gold jewelry or elegant watches, walking in such a manner and revealing her hands (in an attractive, seductive way) to entice those who see her even though Allah (Azza wa Jal) says:

They (believing women) should not strike their feet in such a manner that the adornment they hide may be known. [9]

Other women go out perfumed, sometimes choosing to wear the strongest, most fragrant perfume so that almost every man she passes who smells her scent, she allures him with it. The prophet (صلى الله عليه وسلم) said about this:

Any woman who has been around incense should not join us in the last evening prayer. [10]

A woman, if she wears perfume and then passes by a gathering (of men), she is this and that (meaning: a type of adulterer, fornicator). [11]

Other women frequent the malls unveiled or wearing a thin veil that barely conceals her face. Perhaps it is even worn as a way of beautifying her face, or just to hide some blemish on her face. Still other women may cover their faces yet they wear the veil so tightly that their nose, eyebrows, and cheeks are shown. These are no doubt temptations.

You also find women roaming shopping centers in a strutting, swaying manner and joke and giggle with their girlfriends. Sometimes they visit shops, with or without need, to chat with the salesman, prolonging their conversation. Perhaps she requests an item stored in the back of the shop that she actually does not want; she just wants to keep chatting with the salesman. Yet Allah (Azza wa Jal) told the prophet’s wives and they were considered the “mothers of the believers,” they were the most pure and farthest from any behaviors or situations of temptation – Allah told them:

Do not be soft in speech (to men) for fear that he in whose heart is a disease should desire (you), but speak in an honorable manner. [12]

Muslims, we have described some things regarding the sickness but is there a cure? The answer is yes and there are several types of medicine thanks to Allah. We are a Muslim nation practicing the religion of Islam, and Allah (Azza wa Jal) has clarified the general responsibilities a man has regarding his family members and the prophet (صلى الله عليه وسلم) has spoken about this as well. As for Allah (Azza wa Jal) He says in His noble book:

You who believe, protect yourselves and your families from a fire whose fuel is people and stones over which are (appointed) angels, stern and severe. They do not disobey Allah in what He commands them but do as they are commanded.[13]

As for the Sunnah, the prophet (صلى الله عليه وسلم) said:

Each of you is a shepherd and each of you is responsible for his flock. The leader is a shepherd and responsible for his flock (i.e., citizens). A man is a shepherd over his family and responsible for his flock. A woman is a shepherd in her husband’s home and responsible for her flock. And a servant, worker is a shepherd over the property of his master, boss. So each of you is a shepherd and is responsible for his flock.[14]

Worshippers of Allah, fear Allah and fulfill your responsibilities. Continuously prevent and discourage the women in your care from visiting shopping centers to behave in manners that contradict religious rulings.

I ask Allah to help us and you with regards to the medicine of integrity and honor, to guide us and guide others with us for He is capable of all things. All thanks are for Allah, the lord of the worlds, and may Allah send peace and prayers on our prophet, Muhammad, and upon his family and companions.

Ibn al-‘Uthaymīn continues in the second part of his Friday sermon…

Oh Muslim brothers. You, men who are caretakers of women, men who are responsible for your families, fear Allah with respect to yourselves and families. Cultivate in them respectable manners and praiseworthy characteristics, and discourage them from becoming the very means which lead to temptations and tribulations. You are men and they are women and men have been charged with taking care of women because of what Allah has given one over the other and because men (are obliged to) spend their wealth to support them. [15]

A man should neither be (helpless, having no influence) as if he were simply a rock in his house, nor should he be as if he is one of the women. Rather, he must act like a man in every sense of the word. Be shepherds; be responsible and influential so that you live among your families as men.

Some people go to great measures to ensure their financial stability, carefully watching their expenses, their checkbooks and bookkeeping. Yet they neglect their family members for whom they are personally and immediately responsible. Such a man, were he to lose a single sheep from his flock (a single coin, for example), he would search right and left for it until it is found. All the while, he remains unconcerned that his family members, his sons and daughters, are losing their manners and good character.

Men are protectors and maintainers of women by what Allah has given one over the other and what they spend (to support them) from their wealth.

Fulfill the obligations Allah has placed over you. This is my advice I present to you as I remind you that you are responsible for your families because Allah told you this and the prophet (صلى الله عليه وسلم) has charged you with this. Do you want to waste this trust you have been given? Do you want to be unable to answer when you are made to stand in front of Allah and asked about this trust?

Fear Allah and take seriously the obligations Allah has placed on you. Do not neglect and waste your chances at raising your family. If you fail in the upbringing of your family and this man fails his family and that man fails, soon the entire society becomes corrupt. Society is a conglomeration made up of individuals, so when the individuals become corrupt the entire population is corrupt.

I conclude this speech of mine asking Allah (Azza wa Jal) to assist us and you all in fulfilling our responsibilities we have regarding the safeguarding of our families. Oh Allah, help us care for our families, providing the best care for them.

Footnotes:

[1]This is a sermon given by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn before a Friday prayer. The complete opening and closing supplications of the scholar have been omitted. The Arabic text and audio, at the time of translation, is available at: http://www.ibnothaimeen.com/all/khotab/article_265.shtml.
[2] The Quran, Sūrah al-Anfāl, 8:25
[3] Collected by al-Bukhārī. Allah confirms this in Sūrah Āli-‘Imrān, 3:14, as He mentions various things people covet, beginning the list with women: Beautified for people is the love of that which they desire: women…
[4]Sūrah al-Isrā, 17:32
[5]Sūrah al-Isrā, 17:16
[6]Sūrah al-Furqān, 25:68-70
[7] Sūrah al-Nūr, 24:30
[8] Collected by Muslim
[9] Sūrah al-Nūr, 24:31
[10] Collected by al-Nasāī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Nasāī (no. 4739)
[11] Collected by al-Tirmidhī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2237). In a similar narration collected by al-Nasāī and graded as authentic by al-Albānī in Ṣaḥīḥ Sunan al-Nasāī (no. 4737), the prophet (صلّى اهلل عليه وسلّم) said explicitly: “Any woman who wears perfume and then passes by people so that they smell her fragrance, she is an adulterer, fornicator”
[12] Sūrah al-Aḥzāb, 33:32
[13] Sūrah al-Taḥrīm, 66:6
[14] Collected by al-Bukhārī
[15] This is based on the verse in Sūrah al-Nisā, 4:34:

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:
http://www.authentic-translations.com/trans-pub/at_misau_20.pdf

The Caller must destroy the obstacles that stand between him and the people – Shaykh Ibn Uthaymeen

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The Fifth Provision: The Caller must destroy the obstacles that stand between him and the people

The Caller must destroy the obstacles that stand between him and the people. This is since many of our brothers who are Callers, when they see people committing some evil, their over-protectiveness and hatred for this evil causes them to not go to these people and advise them. This is an error and it is not from wisdom at all. Rather, wisdom mandates that you go to them and invite them (i.e. give them da’wah), that you convey to them the truth, inciting them and intimidating them (with the Qur’aan and the Sunnah). Do not say that these people are sinners and that I cannot walk amongst them. O Muslim Caller, if you can’t walk amongst these people and go to them to call them to Allaah, then who will take charge of them? Won’t one of those individuals take charge of them? Won’t people who have no knowledge take charge of them? This should never be. This is why the Caller must have patience. And doing this is part of the patience that we talked about previously that the Caller must have. He must have patience and hate these evils. However, he must break the barriers between him and the people, such that he is able to bring his da’wah (call) to those who are in need of it. But as for him being haughty, then this is in opposition to what the Messenger (sallAllaahu ‘alayhi wa sallam) used to do. As is well known, the Prophet would go to the polytheists in their gathering places and call them to Allaah. And it has been reported on the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Will not someone take me so that I may convey the words of my Lord, for indeed Quraish has prevented me from conveying the Words of my Lord.”

This was the habit of our Prophet, our Imaam and our role model Muhammad (sallAllaahu ‘alayhi wa sallam). So it is obligatory upon us to be like him when calling (Da’wah) to Allaah.

Posted from  al-ibaanah eBook:
Provisions for the Caller to Allaah   – Imaam Muhammad bin Saalih Al-‘Uthaimeen

Reference: AbdurRahman.Org

Shaykh Ibn Al-‘Uthaymeen – His Humbleness – Dr. Saleh As Saleh [Short Clip] – Must Listen !

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You can Listen to the Speech of the Shaykh Uthaymeen rahimahullaah

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The Virtues of the Ten Days of Dhul-Hijjah – Shaykh Uthaymeen [Video|Ar-En Subtitles]

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The Virtues of the Ten Days of Dhul-Hijjah – Shaykh Muhammad bin Saalih Al-‘Uthaymeen رحمه الله. Translated by Abu ‘Abdullah Naasir Hussain حفظه الله.

Transcription of the Video:

Shaykh Muhammad bin Saalih Al-‘Uthaymeen:

All praises, abundant and blessed, are for Allah. I testify that none deserves to be worshipped except Allah alone, who has no partners a testimony which saves the one who says it from the punishment of Allah, and I testify that indeed Muhammad is His true worshipper and messenger. May the praise of Allah and peace be upon him, his family, his companions and everyone who follows them correctly until the Day of Judgment. As for what proceeds, O worshippers of Allah:

You are indeed coming upon the ten blessed days, which Allah swore by in His statement:

وَالْفَجْرِ وَلَيَالٍ عَشْرٍ

“By the dawn. By the ten nights.” [Soorah AI-Fajr: 1-2]

What is intended by the ten nights, as is held by many of the commentators, is that they are the ten days of Dhul-Hijjah. And the Prophet, may the praise of Allah and peace be upon him and his family, said about them:

There are no days in which the righteous actions are more beloved to Allah than these ten days.” They (the companions) said: “O Messenger of Allah, not even Jihad in the path of Allah?” He replied: “Not even Jihad in the path of Allah, except the one who goes out with his self and his wealth and returns with none of them.”

Meaning that he went out and was martyred and didn’t return with anything. So, increase in these ten days, O brothers, increase in actions of righteousness: prayer and recitation of the Qur’aan, remembrance of Allah, the Mighty and Majestic, giving charity, fasting… Indeed the Prophet, may the praise of Allah and peace be upon him, did not make this statement except as an encouragement to hasten towards righteous actions. Audibly, and in abundance, say the takbeer (Allah is the Greatest). Abundantly utter the statement:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd 

(Allah is the Greatest, Allah is the Greatest, None deserves to be worshipped except Allah, Allah is the Greatest, Allah is the Greatest, and to Allah belongs all praise).

So that you can ‘join’ the pilgrims, who have filled the horizons with the raising of their voices with the talbiya. So, fill the horizons, by raising your voices with the glorification and praise of Allah, the Mighty and Majestic.

Indeed Allah is the Most Wise, the Most Merciful. When he legislated for the pilgrims to say the talbiya and to raise their voices with it and He legislated for them the sacrifice of an animal, He legislated for the people in their countries, to raise their voices with the takbeer (Allahu Akbar), the tahleel (Laa ilaaha ilIa-Allah) and tahmeed (Alhamdulillah).

Also, that they should offer a sacrificial animal because it is one of the nusuk (rites of Hajj) by which one seeks a means of nearness to Allah, the Mighty and Majestic. So, sacrifice for yourself and for your families.

One sacrificial animal suffices a man and his family and there is no need for every individual (in a family) to offer a sacrifice even if they have the financial means. This is because, even though the Prophet, may the praise of Allah and peace be upon him, was the most generous of creation, he didn’t sacrifice for himself and his family except one sacrificial animal. Even though his family comprised nine women, he only sacrificed one sacrificial animal, may the praise of Allah and peace be upon him. As for the second sacrificial animal that he offered, it was for his nation – may Allah reward him for that with the best of rewards.

As for the one who intends to offer a sacrifice and the ten days have commenced, he should not remove any of his hair, his nails or any of his skin because the Prophet, may the praise of Allah and peace be upon him, prohibited this. For this reason, anybody who wants to act upon the Sunnah by trimming his moustache, plucking his armpits, clipping his nails, or shaving his private parts should do so before the commencement of these ten days because when the ten days begin, he should not remove anything from these things due to the prohibition of the Prophet, may the praise of Allah and peace be upon him and his family.

Oaths (Qasam) in the Qur’an – Shaykh Uthaymeen |Dr. Saleh As Saleh [Audio|En]

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Principles of Tafseer – Shaykh Ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

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Excessive Praise of the Righteous – Dr. Saleh As Saleh [Audio|En]

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Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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Listen [Part 01]

Listen [Part 02]

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Posted from Audio Series: The Beneficial Sayings on The Book of Tawheed

Audio Source: http://understand-islam.net

Allah , says:

“Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not “Three”-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs” (Qur’an 4:171)

It is reported on the authority of `Umar (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.”

Narrated by Bukhari.

The Messenger of Allah (may Peace Be Upon Him) said:

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” 

Narrated by Ahmad, An-Nassa’I and Ibn Majah

Al-Bukhari and Muslim report that `Aa`ishah said: “When the Messenger of Allah (may Peace Be Upon Him) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

“May Allah curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

Types of Showing Off in Worship – Dr. Saleh As Saleh

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If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”

Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Footnotes:
[3] Reported in Saheeh Muslim, (English translation no. 7114, book 42)

Source: Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah. The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations. Foundation -5

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

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

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=195

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Interview with Umm ‘Abdullaah, Wife of Shaykh Uthaimeen – Dr. Saleh As-Saleh

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Interview with Umm ‘Abdullaah Wife of Shaykh Muhammad ibn Saalih Al-‘Uthaimeen (rahimahullaah)

Interview conducted by Sis. Maha bint Husein Ash-Shammari & Published in “Al-Mutamayyizah” Magazine; Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh. Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki, Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007

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

The following is an interview with Umm ‘Abdullaah, the wife of our Shaykh, Muhammad ibn Saleh al-‘Uthaimeen (رحمه الله : rahimahullaah). The interview was conducted by Sis. Maha bint Husein Ash-Shammari & Published in “AlMutamayyizah Magazine,” Riyadh, KSA; Issue No. 45, Ramadhan, 1427.

Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm (knowledge), dawah, and worship between his youth and his elder years?

Answer: I did not find any diminishing or weakness in his motivation (رحمه الله ) in knowledge, dawah, and worship despite his progress in age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call to the extent that during his intense illness, he (رحمه الله ) was not negligent with one moment; he would spend every second in remembrance of Allaah (سُبْحَانَهُ وَ تَعَالَى), worshipping Him, teaching, or directing.

Question 2: What did you see that was amazing in the Shaykh’s (رحمه الله ) life?

Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and dissipate it. Also, his piety (رحمه الله ) was something that those who were not close to him may not have known about.

Question 3: How did the Shaykh interact with his children in their private lives?

Answers: His dealings with his sons and daughters fell into two stages.

First, in their childhood, he (رحمه الله ) was keen to be close to them, take care of them, raise some of the Islamic principles in them, and follow their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fard prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that.

In the stage of youth and maturity, he (رحمه الله ) was firm concerning their fulfilling of the religious obligations and in discipline in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he (رحمه الله ) used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.

Question 4: Why did the Shaykh (رحمه الله ) not use henna on his beard?

Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.

Question 5: When did the Shaykh anger intensify, and how did he deal with your anger?

Answer: His anger used to intensify if the inviolable matters of Allaah (سُبْحَانَهُ وَ تَعَالَى) were violated. Regarding my anger with the children, he would try to calm me down first and then give the admonition to the one that was mistaken. In general, he (رحمه الله ) was quiet and did not anger quickly; when he (رحمه الله ) did, his anger would quickly dissipate, and this is from the favors of Allaah (سُبْحَانَهُ وَ تَعَالَى) upon him, something which I wished for the like of his condition.

Question 6: How did he (رحمه الله ) get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?

Answer: He used to depend upon Allaah (سُبْحَانَهُ وَ تَعَالَى), then the alarm clock and then us. Usually he awoke before the alarm and before I would go to wake him.

Question 7: Would the Shaykh (رحمه الله ) ever go outside with his family for a picnic?

Answer: Yes, the family used to have a weekly picnic on Fridays after salaat aljumu’ah; we would go to an area in the wilderness close by and bring our lunch. He utilized this time to share in some activities with the children, like foot racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.

Question 8: How did the Shaykh fast during the year?

Answer: The Shaykh (رحمه الله ) consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.

Question 9: How did the Shaykh select the names of his children?

Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman [1]; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another.

Question 10: What were some of the things that would please the Shaykh (رحمه الله )?

Answer: There is no doubt that the Shaykh’s (رحمه الله ) happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children.

You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.

Question 11: How many children did the Shaykh (رحمه الله ) have?

Answer: The Shaykh had five sons and three daughters.

Question 12: Who amongst his children was the closest to his heart?

Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?

Question 13: Who amongst his children was most affected by his death?

Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.

Question 14: Who is his youngest child?

Answer: The youngest is a daughter who is 21 years old.

Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?

Answer: The Shaykh (رحمه الله ) began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di (رحمه الله ) even before I married him. At that time, he used to consider himself a student of knowledge.

Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.

Question 16: How did he reconcile between the dawah, which took most of his time, and his familial and social responsibilities?

Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatawa, dawah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.

Question 17: What was his policy regarding educating and directing his children?

Answer: His policy was education; however, he did not force his children to seek a specialty but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some sharee’, others military, and also educational.

Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence (رحمه الله )?

Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he (رحمه الله ) used to compensate them on his return.

Question 19: Could you tell us about his worship at home?

Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He (رحمه الله ) used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.

Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?

Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah (سُبْحَانَهُ وَ تَعَالَى) wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8 am. This was on the days that he was not teaching at the university.

After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.

There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imaams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.

Question 21: What was his schedule during Ramadan, especially after iftaar?

Answer: During Ramadan, the Shaykh (رحمه الله ) had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh (رحمه الله ) or seek a fatwa.

Question 22: Where did the Shaykh (رحمه الله ) like to spend his rest time?

Answer: In reality, the Shaykh (رحمه الله ) did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.

Question 23: How many hours a day did the Shaykh (رحمه الله ) sleep?

Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.

Question 24: Who amongst the students of the Shaykh did he praise, mention often, and was pleased with their visits?

Answer: He (رحمه الله ) looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.

Question 25: How did the Shaykh’s (رحمه الله ) family deal with his asceticism and piety?

Answer: We used to see him (رحمه الله ) as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he (رحمه الله ) did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.

Question 26: Did he (رحمه الله ) cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz (رحمه الله )?

Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah (سُبْحَانَهُ وَ تَعَالَى) make us meet them all in the Paradise of bliss.

Question 27: Did he travel for other than seeking knowledge?

Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.

Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?

Answer: We used to feel his care (رحمه الله ) for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.

Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?

Answer: I learned from the Shaykh (رحمه الله ) everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the Questions I received to him and then relate the Answers and fatawa to those that had asked.

Question 30: Before the Shaykh’s (رحمه الله ) death, what did he admonish his household and beloved ones with?

Answer: The Shaykh (رحمه الله ) did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).

Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.

Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s (سُبْحَانَهُ وَ تَعَالَى) Will, they are sharing in the reward.

Question 32: Could you tell us about the way the Shaykh (رحمه الله ) used to receive his guests?

Answer: He (رحمه الله ) would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.

Question 33: What about a rare and pleasing encounter he had with his children or neighbours?

Answer: The Shaykh (رحمه الله ) acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh (رحمه الله ) used to record some short recitations and nasheed [2] for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.

Question 34: What is your advice to those that spread mischief in our Kingdom?

Answer: We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh (رحمه الله ) would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he (رحمه الله ) used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.

Question 35: Is there anything that the Shaykh (رحمه الله ) asked you to do that seemed strange and made you feel hesitant?

Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh (رحمه الله ), I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh ( rahimahullaah) in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh (رحمه الله ) began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He (رحمه الله ) would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.

Question 36: What kinds of gifts would the Shaykh (رحمه الله ) give you, his children, and people in general?

Answer: During his lifetime, he (رحمه الله ) would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.

Question 37: Did the Shaykh (رحمه الله ) relate to you anything nice that occurred in the masjid?

Answer: He (رحمه الله ) would always tell us those things that he thought were fit to mention.

Question 38: When did the Shaykh (رحمه الله ) travel for dawah, and how would you deal with him concerning that?

Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them.

Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.

Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?

Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to dissipate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.

Question 40: When did the Shaykh (رحمه الله ) buy the automatic, telephone Answering machine?

Answer: From the things that are unknown to many is that the Shaykh (رحمه الله ) was keen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone Answering machines among many other gadgets. He (رحمه الله ) acquired the automatic Answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.

Question 41: Did the Shaykh (رحمه الله ) buy newspapers, and how did he learn about local and national news?

Answer: We used to receive one of the newspapers at our home as a gift, and he ( rahimahullaah) would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.

Question 42: Was there ever an offer for the Shaykh to move to Riyadh?

Answer: Several times he was asked to move to Riyadh, Madinah, and Makkah. He was even assigned as a judge in the eastern province of al-Ihsaa, but he used to see that his staying in Unayzah had a great benefit, so he (رحمه الله ) refused these offers.

Question 43: During the visits of King Faisal (رحمه الله ), King Khaled (رحمه الله ), King Fahad (رحمه الله ), and other princes, what did the Shaykh (رحمه الله ) offer them?

Answer: When he was at his home which is made of mud in Unayzah, he was visited by King Saud (رحمه الله ), King Khaled (رحمه الله ), and King Fahad (رحمه الله ); they were amazed by his humbleness, piety, simplicity, and asceticism.

Question 44: Did anyone offer to install any echo instruments for the microphone in the Shaykh’s masjid?

Answer: The Shaykh (رحمه الله ) did not see to that.

Question 45: Was the Shaykh (رحمه الله ) married to anyone else other than you, and how many wives did he have?

Answer: No, the Shaykh (رحمه الله ) was not married to other than me. He married two wives before me; his first wife died, and Allaah (سُبْحَانَهُ وَ تَعَالَى) did not intend for the second marriage to continue.

Question 46: We need from you an admonition to men who have more than one wife.

Answer: Justice. Justice. Justice.

Question 47: If one would ask the father (i.e. the Shaykh) to admonish me as a girl, what would you expect him?

Answer: He would admonish you as he would admonish one of his daughters and all of the daughters of the Muslims to fear Allaah (سُبْحَانَهُ وَ تَعَالَى) openly and secretly, to be righteous to the parents, uphold the ties of kinship, preserve the husband, and fear Allaah (سُبْحَانَهُ وَ تَعَالَى) regarding raising the children Islamically based on leniency and kindness.

Question 48: Did the Shyakh (رحمه الله ) use to tell you about the Mujaahideen in Sheeshaan (Chechnya) and other places especially since it reached us that he was keen concerning their news and Fatwa?

Answer: He (رحمه الله ) was keen on following the status (affairs) of Muslims everywhere, in Palestine, Algeria, Afghanistaan, and Sheeshaan. [3]

Question 49: How did the Shaykh (رحمه الله ) receive the news of his illness, and how did he tell you about it?

Answer: He (رحمه الله ) received the news with patience, anticipating the reward. One of my sons reported to me that after they (رحمه الله ) received the news, he instructed them not to mention anything to their brothers, sisters, or me and that the matter should be left to him. He (رحمه الله ) related the news to us gradually. We ask Allaah (سُبْحَانَهُ وَ تَعَالَى) to forgive him and give him a spacious residence in Paradise.

Question 50: We came to know that the Shaykh (رحمه الله ) during his illness refused to call his cancer the “evil disease,” choosing instead to simply refer to it as dangerous. Would you tell us about this and his patience?

Answer: This was not only after his illness, but rather he had this opinion before because he disliked using the term “evil” for this disease.

As for his patience, this was manifested in his illness, and I knew that he suffered greatly from it. The pain would wake him many times during the night; whenever he was asked about it, he would confirm that it existed, adding that he only told them this as information and not as a complaint, since he (رحمه الله ) knew the reward for those that were patient.

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

Footnotes:

[1] These are the names of two of his sons.

[2] The Shyakh’s (rahimahullaah) position on the so-called Islamic Nasheeds as posted on the site (www.understand-islam.net) is not to be confused with this innocent children-directed recordings referred to here.

[3] It is known that the Shaykh (rahimahullaah) like the other reliable scholars of our times, al-Albani and Bin Baaz (rahimahumullaah), as well as Shaykh Saalih al-Fawzaan (hafidhahullaah), exerted great efforts to correctly direct the Muslims in these countries and in others as well as to the reality and conditions of Jihaad and warned them from deviation as evident in their published fatawaa and advices. The reader is referred to www.understand-islam.net for further details on this, especially under “Contemporary issues,” “Jihaad,” “Clarifications,” etc. May Allaah, the Most High, guide all Muslims to understand and properly adhere to the true conditions and rulings regarding Jihaad. Aameen.

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=181

The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution – Umdatul-Ahkaam

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Explanation of: ‘Umdatul-Ahkaam (The Reliance of Rulings: a Collection of Authentic Ahadeeth of Fiqh Relevance)

Collected by Imam Taqiyy-ud-deen ‘Abdul Ghani bin ‘Abdilwaahid bin ‘ali Al-Maqadissee (rahimahullaah).Prepared by Saleh As-Saleh .Based Upon the Explanation of Our Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullaah)

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The Book of Purification

The Second Hadeeth

Narrated Abu Hurayrah (May Allaah be pleased with him): Allaah’s Apostle (sallAllaahu ‘alayhi wa sallam) said,

“The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution.”

[Sahih al-Bukhari, Volume 1, Book 4, Number 137 and Sahih Muslim Kitaab at-Taharah #559]

The Narrator

The narrator is Abu Hurayrah (radiyallaahu ‘anhu). His name is ‘Abdur-Rahmaan bin Sakhir ad-Dawsee. He accepted Islaam in the year of the battle of Khaybar (6 AH), and he witnessed the battle. He was in the company of the Prophet (sallallaahu ‘alayhi wasallam), and was very much interested in the hadeeth of the Prophet (sallallaahu ‘alayhi wasallam).

The Prophet (sallallaahu ‘alayhi wasallam), testified to Abu Hurayrah’s keenness regarding the hadeeths.

Ibn ‘Umar (May Allaah be pleased with him and his father) said: “You were closest to the Prophet (sallallaahu ‘alayhi wasallam), being with him, and most knowledgeable in hadeeth”. The same had been reported from ‘Umar (radiyallaahu ‘anhu) himself.

Al-Imaam al- Bukhaaree (rahimahullaah) said: “Abu Hurayrah was the most diligent one in preserving the narrations of the Prophet (sallallaahu ‘alayhi wasallam), in his time”.

The people of knowledge related that Abu Hurayrah (may Allaah be pleased with him) narrated 5,374 hadeeths. He died in the year 57 AH in the city of Madeenah.

The Subject and Overall Explanation

The subject of this hadeeth is “The ruling concerning salaah without wudhuu’”. In this hadeeth it is clear that the importance of salaah ranks high with Allaah (subhaanahu wa ta’aalaa), because it is the best of worship after the shahaadah. And it is the relation between the slave and his Lord. And for this reason, the believer is not permitted to indulge in the salaah until he is pure, as this hadeeth illustrates. So Allaah (subhaanahu wa ta’aalaa), does not accept the salaah of the slave and will not reward him for it if he breaks the wudhuu’ until he repeats the ablution.

From the Benefits of this Hadeeth

1. The hadeeth tells that from the salaah, there is the salaah which is accepted and the salaah which is rejected. The salaah which is in accordance with the shari’ah is accepted. And the salaah which is in opposition to the shari’ah is rejected. This applies to all types of worship, because the Prophet (sallallaahu ‘alayhi wasallam) said: “Whoever does an action which is not in accordance with our matter, then it is rejected.” [Al- Bukhaaree and Muslim]. So it must comply with the shari’ah to be accepted.

2. Whether the salaah is an obligatory one or an optional one (even the salaatul-janaazah i.e. funeral prayer), it is not accepted if the person performs it while in a state of ritual impurity, even if he forgets being in such a state. It is only accepted when he repeats the wudhuu’. Similarly, the salaah of one in a state of sexual defilement is not accepted if he performs the salaah before taking the ghusl – the complete bath.

3. The salaah of the muhdith (the one in a state of ritual impurity), is forbidden until he makes the wudhuu’, because Allaah does not accept it. And offering means of nearness to Allaah, knowing that Allaah does not accept them, is like mocking at Allaah.

4. If a person makes wudhuu’ to perform a certain salaah then the second salaah approaches and he attains the time of the second salaah while in a state of purity then it is not an obligation on him to redo the wudhuu’. He or she can pray on the same wudhuu’ done for the previous salaah. And this is very important because some people think that it is an obligation to make wudhuu’ for each salaah. It is not an obligation as long as the state of wudhuu’ is maintained.

5. Ritual purity is a condition for the correctness and acceptance of the salaah.

6. Breaking the wudhuu’ during salaah invalidates the salaah.

The invalidators of wudhuu’ are:

a. Responding to the call of nature or passing wind

b. Intoxication, unconsciousness, deep sleep and insanity

c. Touching the genitals skin to skin, and some scholars conditioned that it must be with a sexual desire

d. Sexual activity which necessitates a ghusl

e. Eating camel’s meat

f. Apostasy (ar-Ridda)

g. Washing a dead body or carrying it. There is a difference of opinion on this, but to be on the precautionary side, one does that. The Prophet (sallallaahu `alayhi was-sallam) said: “He who washes the dead let him take a bath, and he who carries the dead let him make wudhuu’.”

[Ahmed, Abu Daawood and at-Tirmidhee, and Al-Albani graded it as saheeh as in saheeh sunan Abi Daeeod, 2:609)].

The Questions for this Hadeeth

1. What is the full name of Abu Hurayrah?
2. When did he accept Islaam?
3. How many Hadeeths did he report?
4. When did he die?
5. If someone prayed without having wudhuu’ due to forgetfulness, is his salaah acceptable or not?
6. Is it a must to have (make) wudhuu’ for each salaah?

[Download PDF version of this article]

Posted from: Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDFs]

Call for the Uniting of Moon Sightings everywhere with that of Makkah? – Shaykh Ibn Uthaymeen

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Q. 393. There are some people who call for the uniting of moon sightings everywhere with that of Makkah, in order to unite the Muslim community over the start of the blessed month of Ramadan and other months. What is Your Eminence’s opinion on this?

A. From the point of view of astronomy, this is impossible, because the appearance of the new crescent, as Shaikhul-Islam Ibn Tairniyyah, may Allah have mercy on him, said, differs (from place to place) according to the consensus of those who are knowledge- able in this field. Since it differs, then what is necessitated by the evidence from the Qur’an and the Sunnah, and scientific evidence, is that every country must have its own ruling.

As for the evidence from the Qur’an and the Sunnah, Allah, the Most High says:

“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 Scrum (fasts) that month” [Al-Baqarah 2:185]

So, if it happened that a people in the farthest part of the earth did not witness the month, i.e. the new crescent, while the people of Makkah had seen the new crescent, how could the address in this Verse be applied to those who had not witnessed the new crescent?! The Prophet صلى الله عليه وسلم said:

“Fast when you see it and break the fast when you see it” [1]

So if the people of Makkah see it, how can we oblige the people of Pakistan and those Asians who live beyond it to fast, when we know that the new crescent has not appeared in their region, and the Prophet صلى الله عليه وسلم: made fasting conditional upon the sighting of the new crescent?

The scientific evidence is the correct analogy, which it is not possible to refute, for we know that the dawn appears in the eastern corner of the earth before the western side. So if the dawn appears on the eastern side, is it incumbent upon us to fast while we are still in the night? The answer is no. If the sun sets in the east, while were still in daylight, is it permissible for us to break our fast? The answer is no. Therefore, the new crescent is exactly like the sun, except that the timing of the new crescent is monthly and the timing of the sun is daily, and He Who said:

“It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Lihas [i.e. body- cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them) for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), 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. And do not have sexual relations with them (your wives) while you are in I ’tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqun.” [Al-Baqarah 2:187]

is the One Who said:

“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” [Al-Baqarah 2:185]

So, What is necessitated by the evidence from the Qur’an and the Sunnah, as well as scientific evidence, is to make a special judgement for each place regarding fasting and breaking the fast, and to link them on the base of the perceptible sign which Allah has declared in His Book, and His Prophet, Muhammad fig has declared in his Sunnah, and that is the sighting of the moon and the sighting of the sun or the dawn.

[1] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Words of the Prophet صلى الله عليه وسلم: When you see the new crescent (1909); and by Muslim in the Book of Fasting, in the Chapter: The Obligation to Fast the Month of Ramadan Upon Sighting the New crescent (1081).

Source: Fatwa Arkanul Islam, Volume 2 – Shaykh Uthaymeen, Dar-us-Salam English Publication

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself” – Explained by Shaykh Uthaymeen

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The Second Ayah: His statement:

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah” (Al-Hashr 59:21)

A mountain is among the hardest of what there is, the rocks by which the mountain becomes firm are exemplary in hardness. Allah, Exalted is He, says:

“When, after that, your hearts were hardened and became as stones or even worse in hardness” (Al- Baqara 2:74)

If this Qur’an were to be sent down upon the mountain, you would surely see this mountain humbling itself and cleaving out of the fear of Allah.

“Humbling” – that is, submissively.

And from its severe fright of of Allah, “Rending asunder” it cleaves and tears apart.

And this is sent down upon our hearts, and our hearts – except as Allah wills – contract and become hard, neither opening nor accepting.

As for those who believe, when the Ayat (of the Qur’an) are sent down to them, it increases their faith; but as for those who have a disease in their hearts; it adds filth to their filth; and it is Allah whose refuge is sought!

The meaning of that is that their hearts become more inflexible and hardened and it adds filth to their filth. We seek refuge in Allah from that

If this Qur’an were to be sent down to the mountain, it would cleave and humble itself due to the greatness of Allah’s Words sent down upon it

In this, there is evidence that the mountains have senses, because it humbles itself and cleaves. The matter is like that. The Prophet (صلى الله عليه و سلم) said concerning Uhud: “This is Uhud, a mountain that loves us, and which we love.” [1]

With this Hadith, we also recognize the refutation against those who affirm that there are metaphors in the Qur’an. Those who always raise their flag, using this Ayah as proof:

“Then they found therein a wall wanting to collapse” (Al-Kahf 18:77)

Saying: “How can the wall want?” We say: Subhan Allah! The Knowing, and The Aware says : “Wanting to collapse” and you are saying that it does not want! Is this sensible?

It is not your right, after this, that you sav: “How could it want?”

This makes us ask ourselves: Are we given the knowledge of everything?

The answer is that we are not given knowledge, except a little.

It is not possible for us to object to the statement of the One Who knows the hidden and the witnessed: “Wanting to collapse” by saying: “The wall does not have an Iradah (a want)! And It does not want to collapse!”

This is one of the evils of metaphors, because it implies a negation of what the Qur’an affirms.

Is it not Allah, Exalted is He, Who says:

“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification” {Al-Israa’ 17: 44)

Do they glorify Him, without wanting to?

He says: “Tusabbih Lahu (they glorify Him)“: the Lam is to specify. Thus, it means sincerely. Is it imaginable to have sincerity without an Iradah (volition, objective, will)? Therefore, they will, and everything wills, for Allah says: “And there is not a thing but glorifies His Praise.” I think it is clear to all of us that this is one of the ways of expressing generality, because In (here) means Ma (not), which negates. Also, “A thing” is an indefinite pronoun used in the context of negation. “But glorifies His Praise” by that, it includes everything.

O my Muslim brother, if you see that your heart is not moved by the Qur’an, accuse yourself, because Allah has informed that if this Qur’an were to be sent down upon a mountain, it would cleave, and the Qur’an is recited to your heart, yet and it is not moved. We ask Allah to aid us, and you.

[1] Reported by Al-Bukhari (4422) and Muslim (1392) from Abu Humaid As-Sa’idi, may Allah be pleased with him.

Transcribed from: Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin, Dar-us-Salam Publications, Vol-1 pg. 589-592

The Difference Between Lesser and Greater Shirk – Shaykh Uthaimin

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Translator: Mikail ibn Mahboob Ariff حفظه الله

Question:

Esteemed Shaikh, what is the guiding principle with regard to the difference between texts concerning greater and lesser shirk?

Answer:

This [is a] question a lot of people ask about, saying: what is the difference between lesser shirk and greater shirk?

Greater shirk is that which, when it takes place from a person, he leaves the religion [of Islam, becoming a disbeliever]; lesser is that which is less than that.

So directing worship to other than Allāh is greater shirk, and revering [any of] creation as Allāh is due reverence, such that one [of creation] is given a right of divine lordship or revered as the Creator is revered, is greater shirk.

And whatever is less than that is lesser shirk, for example: the issue of swearing by other than Allāh is lesser shirk as an initial assumption. However, if there were in the heart of the one swearing, that the one he swore by was like Allāh, it becomes greater shirk.

So the guiding principle is that whatever the Shāri‘ [the One who lays down Islāmic law] calls shirk [that] does not [at the same time] take [one] out of the religion, is lesser shirk, [while] that which takes [one] out of the religion is greater shirk.

And another question [still] remains for us: what is it that takes [one] out of the religion? And what is it that does not take [one] out?

This depends on the given text, so whoever gives one of creation a right that is only for the Creator, then this is greater shirk, and whatever is less than that is lesser shirk.

I will give you an example: If a person respects his father greatly–every time he comes, he kisses his hand or kisses his forehead; sets his sandals down before him [to wear] and brings the car close to him [to save him having to walk]–this is showing great respect.

If he were to come to another person and did the same for him as he had done for his father, then this [person] has put other than his father [on] the same [level] as his father.

However, had he only presented [this person other than his father] sandals [for him to wear], would he then be treating this other one as one equal to his father? Of course not.

http://tasfiyah.com/ibn-uthaimin-the-difference-between-lesser-and-greater-shirk-2/

Wearing Ring, Twine or the like for Protection is Shirk – Dr. Saleh-As-Saleh [Audio|En]

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Kitaab ut Tawheed – 20- Ch 07 – Wearing Rings For Protection Is Shirk

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Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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The below is posted from the book by dar-us-salam

CHAPTER No: 7

To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk

Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust.” (39:38)

Imran bin Husain (May Allah be pleased with him) narrated:

The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.”

[This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]

He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a sea shell would never get peace and rest.”

In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” (12: 106)

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

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Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

An-Nawawi 40 Hadith – Hadith No. 19

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Source: Hadeeth – An Nawawi 40 Hadeeth

On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:

One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:

Be mindful of Allah and Allah will protect you.

Be mindful of Allah and you will find Him in front of you.

If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].

And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”

It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Another narration, other than that of Tirmidhi, reads:

Be mindful of Allah, and you will find Him in front of you.

Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.

And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.

And know that victory comes with patience, relief with affliction, and hardship with ease.

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you – Dr Saleh as Saleh [Short Clip|En]

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11- Ar-Riqaaq – Softening the Hearts – Promise of Allaah Is True

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Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

The below is from Tafseer Ibn Kathir, darussalam publication

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah. Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire. [Surah Fatir ver 5-6)

Then Allah says:

(O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass.

(So, let not this present life deceive you,) means, `this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.’

(and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn `Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman:

(let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah) (31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam:

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, `he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.’

(He only invites his followers that they may become the dwellers of the blazing Fire.) means, `he only wants to misguide you so that you will enter the blazing Fire with him.’ This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah:

(And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.) (18:50)

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