.Knowledge on the Mind

Knowledge on the Mind

It is reported that Imâm Abû Dâwûd Al-Sijistânî – Allah have mercy on him – said:


Ahmad b. Hanbal never used to involve himself in the things of this world that people involved themselves in; but when knowledge was mentioned, he would speak.


Ibn Al-Jawzî Sifatu Al-Safwah 2:519.




It is reported that Al-Husayn b. Muhammad said:


Muhammad b. Ismâ`îl Al-Bukhârî was distinguished with three qualities – in addition to the rest of his praseworthy traits: He never spoke much, he never yearned for what people had. He would never occupy himself with other people’s affairs; all his attention was towards knowledge.


Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 12:449






Source: http://www.sayingsofthesalaf.net/index.php/knowledge-on-the-mind/

Gems upon Gems from 'In Defense of Salafi Manhaj' Conference, via notes taken (not verbatim)

بسم الله الرحمان الرحيم
الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين أما بعد

Gems upon Gems from 'In Defense of Salafi Manhaj' Conference, via notes taken (not verbatim)

 

Shaikh Falah ibn Isma'eel (hafidhahullaah) said:

Why is the Manhaj of the salaf in need of defense? Do you hear of a seminar in which the deviants say, 'In defense of the Khawaarij Manhaj' or 'In defense of the Mu'tazila Manhaj' or 'In defense of the Ash'aree Manhaj' or 'In defense of the Murji' Manhaj' or 'In defense of the Rafidah Manhaj' or 'In defense of the Soofi Manhaj'?

So why is the Salafi Manhaj in need of defense? The people of the haqq (truth) are always in need of defending the truth.

Allaah said (what means): Truly, Allaah defends those who believe... (Al-Hajj, ayah 38) This is my ijtihaad, my ruling. I gave you the proof from Qur`an. The truth is always in need of defense. Because the enemies are a majority, the people following the truth are a minority. The people following falsehood are many, and the enemies of truth are greater in number.

Look at the story of Moosa ('alaihi sallam) with Fir'aun, and Ibraheem ('alaihi sallam) with Nimrood, and Nooh ('alaihi sallam), and Loot ('alaihi sallam).

The Ummah of Muhammad is divided into two.

The Ummah of Da'wah -----> All of mankind and Jinn, including many, many sects of Christians, Jews, Hindus, Budhists, etc...

The Ummah of Ijaba -----> (Those who responded), the 73 sects - 72 of which will be in hellfire and one is saved

The one from all these in need of defense is The Saved Sect.

Why do people wage war against Salafiyah?

The Prophet lived in Makkah for 40 years before Prophethood, and they called him 'Al-Ameen.' And for the 23 years as a Prophet, during which time he (salallaahu 'alayhi wa sallam) announced the truth and invited to Islam, then he was accused of being a magician, a liar, insane, possessed...etc.

The truth is in need of being defended. Why?

The salafee group is one. The deviant groups are 72.

The Salafee group ------> has 72 arrows, one to target every deviant group. [Meaning the Salafees - those following the Prophet and defending the religion from distortions, corruptions, bid'ah - refute all falsehood, not sparing anyone.]

The 72 Deviant Groups -------> have 1 arrow each, and each one targeted against the Salafees. The Salafees are attacked by all 72 deviant sects. [Meaning each of the 72 deviants sects fight the truth and the people of the truth, the true followers of the Prophet.]

The Salafees refute the Soofees, the Shee'a, the Khawaarij, the Qaadiriyah, the Murji'a. But all the arrows of the 72 groups are pointed at the Salafees. You don't find Soofees refuting the Shee'ah, (or vice versa). For example, Khomeini made a du'aa to Allaah to have mercy on (the wicked deviant) Ibn 'Arabee.

[Repeating the words of one of his shaikhs, Shaikh Falah said]: Glad tidings when deviants attack you.

The Salaf would be delighted if they were rebuked by innovators, because this is a sign that he was upon the truth. If you were an innovator, they would not attack you. ...

All 72 sects wage war against the Salafees. All of them say, "I am a Muslim." Actually, more than 72 sects wage war against the Salafees (if you include the kufaar). The kufaar (disbelievers) wage war against the Salafees, calling us 'Terrorists,' 'Takfeeris,' 'Wahhabis,' 'Madkhalees.'

Imagine the Salafees in a stadium, and everyone else outside. Salafiyah is in need of defense.

Defense is obligatory and must be upon knowledge. If you don't have 'ilm, you will harm.

So why do the disbelievers gather with the 72 deviant sects and not the Salafees? The answer is obvious. They (the disbelievers) believe that society can only function upon democracy, the rule of the majority. The Salafees are one, and the 72 deviant sects are more, so they (kufaar) support the 72.

The Prophet (salallaahu 'alayhi wa sallam) said: There will never cease to be a group from my Ummah manifest (victorious), not harmed by those who forsake them nor those who oppose them until the order of Allaah comes and they are upon that. (Bukharee, Muslim)

Someone asked the shaikh about the doubt 'Salafiyah is not a card that's gonna get you into Jannah':

The shaikh answered: Al-Hamdulillaah. This expression is 100% wrong. Rather, we say, no one enters Jannah except with it. This is rejected, and he (the one who made this statement) is invited to sit here (and learn). The Prophet (salallaahu 'alayhi wa sallam) said: This Ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, "Which one is that, o Messenger of Allaah?" He (salallaahu 'alaihi wa sallam) said: That which I and my companions are upon.

Then the addendum to the question was mentioned to the shaikh, a new twist to the doubt, "you should see what he meant."

The shaikh answered: We say: No! The statement is wrong! With regards to his statement, it is upon us to differentiate between two: the statement and the person who made the statement.

And he gave examples: the first example of Al-Ma`moon who said 'The Qur`an is created,' yet the scholars said this statement is kufr, but [they didn't make takfeer of the individual].

Imam ash-Shafi'ee (rahimahullaah) debated Hafs al-Fard (whom the scholars called al-kird (monkey)) between 'Asr and Maghrib and - only after establishing the proof upon him - did Imam ash-Shafi'ee say to him: Ya Hafs, La qad kafart billaahil Adheem. (O hafs, you have disbelieved in Allaah, The Almighty).

Some matters must be known and established before declaring someone a kaafir for a statement of kufr:

1- is he ignorant?
2- is he forced?
3- does he have misunderstanding a misunderstanding?
[4- is he insane?]

This individual who made this statement should fear Allaah, because this statement is 100% wrong. All these 72 deviant sects attack Salafees, and you join them? If you don't want to defend [the religion], then fear Allaah and be silent.

Niyya is one thing, the action is another.

Abu Khadeejah 'Abdul-Waahid (hafidhahullaah) said:

Ibn Battah stated:
Any man who (met) the Prophet (salallaahu 'alayhi wa sallam) even for an hour from the hours of a day, and followed the Prophet (and died as a believer) is better than anyone, even if he (the latter) did all the good deeds in creation.

...The Sahaabah never differed in 'aqeedah; they differed in other matters, but not in 'aqeedah. Ibn Taymeeyah (rahimahullaah) in Minhaj Sunnah, which is a refutation of the Shee'a, Vol. 6, said: The Sahabaa never differed in any of the fundamentals of the religion, Attributes, Qadr, rulings of takfeer etc (the sahaabah had principles), etc...

- Why do deviants say that the Sahaaba differ in 'aqeedah? So they can justify their hizbiyyah and their differing. They work night and day to try to find differing of the sahaaba, so they can justify their opposition to the Sunnah - i.e. sahaabah differed so we can differ. -

What the deviants try to use as "proof" that the sahaaba "differed" in 'aqeedah is their statement the sahaaba differed regarding seeing Allaah.

The sahaaba did not differ regarding seeing Allaah on yawm al-Qiyamah. Did the Prophet (salallaahu 'alayhi wa sallam) see Allaah in his lifetime, and will the believers see Allaah on yawm al-Qiyamah? These are two different subjects. Yes the believers will see Allaah in the Hereafter - regarding this there is ijmaa' and no differing whatsoever amongst ahlus-sunnah. So the Ru'yah is agreed upon, that Allaah will be seen.

Allaah said: Some faces that Day shall be Naadirah (shining and radiant). Looking at their Lord (Allaah). (Al-Qiyamah, ayat 22-23)

'Aa`ishah (radiallaahu 'anha) said: the Prophet did not see his Lord (meaning: with his eyes).

Ibn 'Abbaas (radiallaahu 'anhumma) said: the Prophet saw his Lord (meaning: with his heart).

This is not a difference in 'aqeedah, because the Salaf were united upon the ru'yah on the Day of Resurrection.

So this seeing of the Prophet of his Lord is a branch of 'aqeedah. [And even then, the statement of 'Aa`ishah and Ibn 'Abbaas do not contradict each other when gathered together]

Here is another example. The hadeeth wherein Allaah created the Pen and commanded it to write the decree when He wrote the decrees of all creation 50,000 years before He created the heavens and the earth - and His 'Arsh was above the water.

The only differing is which one came first. This is not a point of 'Aqeedah.
There is ikhtilaaf regarding what Allaah created first: was it the 'Arsh, or the Pen, or the water (and in another hadeeth, of Ibn Dawood: the smoke), but there is no ikhtilaaf regarding belief in the 'Arsh, belief in the Pen, belief in the water, belief in the smoke. All of these are believed in by Ahlus-Sunnah and not denied.

[Shaikh Falaah ibn Isma'eel (hafidhahullaah) benefited us with the following tremendous statements that support the above. He said:

" No doubt Salafiyyah is one and cannot be split into sects. The Sahaaba all had one Deen and one 'Aqeedah. They never differed in 'aqeedah.

Allaah said (what means): And the first to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah, ayah 100)

How can Allaah be pleased with them, while they are split and differing, whereas Allaah and His Messenger (salallaahu 'alayhi wa sallam) hate division?

Also, how can we follow them if they themselves are upon difference in aqeedah? This is the greatest proof that we (Salafees) are upon one Deen and one 'aqeedah. "

Abu Khadeejah relayed the hadeeth of the people of Jannah seeing Allaah's face:

On the authority of Suhaib (radiallaahu 'anhu): the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: When the people of Paradise enter Paradise, Allaah will say, 'Would you like something I can increase you with?' They will reply, 'Have you not whitened our faces? Have you not admitted us into Paradise and saved us from the Fire?' The Prophet then said: Then the veil will be lifted, and they will not have been given anything more beloved to them than seeing their Lord. (Muslim)

and then Abu Khadeejah relayed this gem of a gem from Imam as-Sa'dee (rahimahumullaah):

" The Hijaab (i.e. not seeing the face of Allaah) is a greater punishment than the punishment of the hellfire! "

Shaikh al-Fawzaan stated: The position of the Muslims regarding the sahaabah is respecting them, holding fast to their guidance, following them. And to love them is from loving the Messenger (salallaahu 'alayhi wa sallam). And whosoever hates the sahaaba, hates the Messenger (salallaahu 'alayhi wa sallam). So the sahaaba are ascribed with honour, nobility (radiallaahu 'anhum). They were sincere and they intended good. Their goals were noble. And no one from them is to be accused. And none of the sahaaba had deceit and trickery.

'Abdullah ibn Saba' was a Jew who pretended to enter Islam, and began cursing 'Uthman (radiallaahu 'anhu). Saba', a munaafiq (hypocrite), gathered around him rif-raf (those who love evil). They killed 'Uthman and fitnah broke out among the Muslims: should they or should they not seek vengance for the killing of 'Uthman. Then The Battle of the Camel took place.

Some people today do the same thing, pretend to be Salafi and cause fitnah in the name of Salafiyah. They love disunity and chaos.

سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُون

When?..."When you think you are pious"

When?..."When you think you are pious"

~Shaikh Muqbil bin Haadee Al-Waadi'ee -"A man came to Aishah [May Allaah be pleased with her] and asked: "When will I know that I am pious?" She said: "When you realise that you are a sinner". He said: "And when will I realise I am a sinner?" She replied: "When you think that you are pious". ["Tanbeeh Al-Ghafileen", 251]

Shaykh Ibn Uthaimin clarifies his ruling on pictures

Shaykh Ibn Uthaimin clarifies his ruling on pictures 

Question: To the noble Shaykh Muhammed Ibn Salih Al-Uthaimin, may peace be upon you, and the mercy and the blessing of Allah.

We nowadays see many pictures, large and small, in stores and supermarkets. They are pictures of famous people, pictures that are placesd on products to give prestige to those products. When we warned store owners about this being unlawful, they said that these pictures are not three-dimensional and that they do not cast a shadow, and  therefore they are not unlawful. They say that they read a ruling of yours in 'Al-Muslimun magazine, a ruling that states  that three-dimensional picture, or something that has a body, is unlawful, but otherwise it is not. Please clarify this issue  for us. May Allah reward you well and may peace and Allah's mercy and blessing be upon you.

Answer:

In the name of Allah, the Most Beneficent, the Most Merciful, and upon you peace and Allah's mercy and blessings.Whoever attributes to me the saying that pictures that has a body is unlawful, but other than that is not unlawful, has lied upon me.

I hold the view that it is not not allowed to have any pictures, regardless whether it is a picture on
clothes for adults or for children. All pictures, including those kept as memento, are not allowed unless there is a necessity for having or taking one.

Shaykh Ibn Uthaimin
FATWA ISLAMIYAH VOLUME 8, PAGE 165-166

Shaikh Rabee's Estimation Of Shaikh Luhaydaan, Shaikh Fawzaan And Shaikh Ghudayyaan

Shaikh Rabee's Estimation Of Shaikh Luhaydaan, Shaikh Fawzaan And Shaikh Ghudayyaan

Shaikh Rabee [hafidha-hullaah] said about the two Shaikhs, Al-Luhaydaan and Al-Fawzaan:

''By Allaah, I wish to die before both of them; and by Allaah if I had a choice, I would have chosen to die before both of them.''

He [shaikh Rabee] said:

''If they die, I do not know what will become of the dunyah.''

He [shaikh rabee] said about the death of Shaikh Ghudyaan:

''It is as if a mountain collapsed''

We ask Allaah to shower His mercy upon the ulama of ahlus sunnah- those who have passed away and benefit the ummah through those who are still alive

الشيخ ربيع يقول عن الشيخين اللحيدان والفوزان :والله أتمنى أن أموت قبلهما ووالله لو خيِّرت لاخترت الموت قبلهما ، ويقول إذا ماتوا ما أدري كيف تصير الدنيا ، ويقول عن موت الشيخ الغديان: وكأن جبلاً انهد

بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته ،،،
أفيدكم أني كنت مع الشيخ اليوم السبت 1432/07/10هـ أثناء رجوعه من صلاة العشاءمن الحرم المكي وأثناء الكلام مع الشيخ سألني الشيخ ربيع - يحفظه الله - عن الشيخ صالح الفوزان - يحفظه الله - وهل جاء إلى مكة؟ فقلت له يأتي يوم الاثنين - إن شاء الله – لأن عنده درسا في التفسير في الحرم - فذكره الشيخ بخير وقال هو عالم جليل وسلفي وصادق.
وبمناسبة ذلك قلت للشيخ إني عدة مرات لما أزوره – أي الشيخ صالح الفوزان – يذكرك بخير ويسأل عن صحتك ويقول الشيخ ربيع عالم جليل ، ويقول أخونا ربيع ، وهذا إلى عهدٍ قريب ،فقال الشيخ ربيع - يحفظه الله - والله أتمنى أن أموت قبله هو والشيخ صالح اللحيدان ،ووالله لو خيِّرت لاخترت أن أموت قبلهم، فما أدري إذا ماتوا كيف تصيرالدنيا،وكيف يصير الحال ،وأجهش الشيخ بالبكاء.
فقلت له: أسأل الله أن يحفظكم جميعا .
ومما أذكر كذلك في هذا الباب أنه لما مات الشيخ العلامة عبد الله الغديان – رحمه الله - حزن الشيخ ربيع كثيرا وقال أمامي لما ذكرت له وفَاتَه قال : بموت الشيخ الغديان كأن جبلاً انهد
وكان يقول عنه كان يحارب البدع جميعا -رحمه الله -وكان يصفه بالإمام .
ومما يحضرني كذلك أنه في الأيام القريبة الماضية ذكرت له الشيخ صالح اللحيدان فقال الشيخ اللحيدان ركن من أركان الدعوة السلفية ، وكثيرا ما يذكره الشيخ ربيع ويصفه بالإمام .

وهذا نقل لكلام دار في جلسات أكرمني الله بها مع هؤلاء الأعلام ،وكان قصدي من نشرها بيان منزلة كل عالم عند الآخر ، وإن شاء الله إذا قُرِأ كلام الشيخ ربيع على كل من الشيخين صالح الفوزان وصالح اللحيدان ، سيزيد من الألفة والمحبة بينهم ، وتقوى أواصر المحبة أكثر فأكثر - إن شاء الله - وهذا مطلب عظيم وهو السعي في بث روح المودة والألفة بين أهل السنة قدر المستطاع لا سيما أهل العلم والتذكيروالفضل منهم ، لكي يصبحوا كالبنيان المرصوص يشد بعضه بعضا وبذلك لن يجد أهل الأهواء للدخول بينهم سبيلا .
فحفظ الله علماءنا وبارك فيهم ونفعنا بعلمهم جميعا .

هذا وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين .

Source: http://www.sahab.net/forums/index.php?showtopic=121218

Shaykh al'Abani´s position of Niqab of muslim woman from his famous book: Jilbab Ul-Mar’at Il-Muslimah

Shaykh al'Abani´s position about Niqab of muslim woman from his famous book: Jilbab Ul-Mar’at Il-Muslimah

It was narrated from Aishah that Asma bint Abi Bakr entered upon the Messenger of Allah (peace be upon him) wearing a thin garment. The Messenger of Allah (peace be upon him) turned away from her and said: “Oh Asma, when a woman reaches the age of menstruation, it is not proper for anything to be seen of her except this and this,” and he pointed to his face and hands.”

[Sunan Abu Dawud (Darussalam Publishers, 2007), volume 4, p. 422, The Book of Clothing, chapter 31: “What a woman may show of her beauty,” Hadith number 4104. Classed as Da’if by Hafiz Abu Tahir Zubair Ali Za’i. Imam Abu Dawud said: “This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah. (And Sa’eed bin Bashir is not strong (in narrating)).”]

The Hadith is weak by itself but authentic due to supporting narrations and is used as evidence for this matter . . . It was authenticated by Sheikh Al-Albani in Sahih Sunan Abu Dawud, vol. 2, p. 774, number 3458.

Sheikh Al-Albani explains reasons behind this Hadith’s authenticity in great detail:

“. . . (The narration’s chain is) Bashir from Qatadah from Khalid ibn Duraik from Aishah. Ibn Adiy added that he (Khalid) once attributed it to Umm Salamah instead of Aishah. Abu Dawud said after citing it, ‘This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah.’ Also, Sa’eed ibn Bashir is weak according to Hafidh ibn Hajar in At-Taqrib. However, this Hadith has been reported via other ways that strengthen it:

(1.) A Mursal report recorded by Abu Dawud (no. 437) from Qatadah with an authentic chain that includes neither ibn Duraik nor ibn Bashir: ‘Indeed, once a young girl reaches menses, it is not right for her to expose except her face and hands to the wrists.'

(2.) At-Tabarani (in Al-Kabir 24/143/378 and Al-Awsat 2/230/8959) and Al-Bayhaqi recorded via ibn Lahi’ah from Iyadh from Abdullah from Ibrahim bin Rufa’ah Al-Ansari from his father from (he believed) Asma bint Umays that Allah’s Messenger (peace be upon him) entered Aishah’s house while she had with her sister Asma bint Abi Bakr, who was wearing wide-sleeved clothes (see the report in question for the remainder of this Hadith’s text) . . . There is no doubt that a report by ibn Lahi’ah does not go below the level of Hasan when it has supportive narrations, as is the case here . . .”

(Jilbab Ul-Mar’at Il-Muslimah pp. 58-59)

Therefore, we can see that the correct view is that the Niqab is recommended, and not obligatory.

Sheikh Al-Albani's knowledge of the Shawahid (supporting narrations in Hadith) was something which was uncontested to by other scholars of his day. Sheikhs Ibn Baz and Uthaymeen even testified to this. While some Hadith scholars would only grade the single Hadith, Sheikh Al-Albani would take into account all supporting narrations of the Hadith. So some Ahadith are authentic due to other texts with the same meaning, so please take note of this. This made his methodology more correct versus other scholars of his day.

However, wearing the Niqab is better. Sheikh Al-Albani said:

“Whoever adheres to the obligation, it is good enough; and whoever does the recommendation, it is better.” (Jilbab Ul-Mar’at Il-Muslimah, p. 28, which is a Preface to the 2nd Edition)

Types of Kufr (Disbelief)

Types of Kufr (Disbelief) Imaam ibn Katheer rahimahullaah
Adapted from 'Tafseer ibn Katheer'


The following information was excerpted from the appendices to the English translation of TAFSEER IBN KATHEER.

The Qur'aan uses the word Kufr to denote people who cover up or hide realities. The Qur'aan uses this word to identify those who denied Allaah's favors by not accepting His Dominion and Authority. Kufr thus is an antonym for Iman or disbelief in Allaah and a Kaafir is a non-believer. This type of Kufr is called AL-KUFR UL AKBAR or major kufr. There are many types of Al-Kufr ul Akbar:

1. Kufrul-'Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta'ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]

2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta'ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]

3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.

4. Kufrul-Juhood: Disbelief out of rejection.This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta'ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]

5. Kufrul-Nifaaq: Disbelief out of hypocrisy.This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta'ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]

6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta'ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.

7. Kufrul-Kurh: Disbelief out of detesting any of Allaah's subhanahu wa ta'ala commands. Allaah subhanahu wa ta'ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]

8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta'ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]

9. Kufrul-I'raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta'ala says: And who is more unjust than he who is reminded of his Lord's signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Soorah Kahf (18), Ayah 57]

10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah's Laws. This could take the form of:

(a) Rejection of Allaah's law (Sharee'ah) without denying it

(b) Denial of Allaah's law and therefore rejecting it, or

(c) Substituting Allaah's laws with man-made laws. Allaah subhanahu wa ta'ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta'ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]

http://abdurrahman.org/faith/typesofkufr.html

Is it lawful to hate and abstain from greeting those who do not pray?

Is it lawful to hate and abstain from greeting those who do not pray?

(Part No. 10; Page No. 308)



Is it lawful to hate and abstain from greeting those who do not pray?

Q: I hate those who do not offer Salah (Prayer) and I do not like to greet them. Is this permissible or not?


A: According to all scholars, whoever denies the obligation of Salah is Kafir (disbeliever) and whoever abstains from offering Salah due to laziness is also Kafir according to the soundest of two views by scholars. The Prophet (peace be upon him) said, "The covenant that distinguishes between us and them (non-Muslims, disbelievers, hypocrites) is Salah. Anyone who abandons it is a Kafir." He (peace be upon him) also said, "Verily, between a man and Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief) is the negligence of prayer."
A person who abandons Salah has committed a major sin. Some scholars see that he is a Kafir even if he is lazy to offer Salah. It is obligatory upon all Muslims to abandon those who do not offer Salah. They should also disapprove of their actions and warn them against the consequences of their actions. The rulers should ask such people to repent; otherwise they should be killed.




Fatwas of Ibn Baz


Browse by Volume Number > Volume 10 > Book of Salah > Chapter on Importance of Salah




Source: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1606&PageNo=1&BookID=14

فتاوى ابن باز

تصفح برقم المجلد > المجلد العاشر > كتاب الصلاة > باب أهمية الصلاة > حكم كراهية وعدم السلام على الذين لا يصلون (الجزء رقم : 10، الصفحة رقم: 308) حكم كراهية وعدم السلام على الذين لا يصلون س: الذين لا يصلون أكرههم ولا أحب أن أسلم عليهم، فهل يجوز لي ذلك أم لا؟ ج : تارك الصلاة إن كان جاحدًا لوجوبها فهو كافر عند جميع أهل العلم، وإن كان تركها متكاسلاً فهو كافر أيضًا في أصح قولي العلماء؛ لقول النبي صلى الله عليه وسلم:  العهد الذي بيننا وبينهم الصلاة، فمن تركها فقد كفر  ، وقول النبي صلى الله عليه وسلم:  بين الرجل وبين الشرك والكفر ترك الصلاة  . إذا عرفت هذا فهو مرتكب لكبيرة من الكبائر، وبعض العلماء يرى كفره إذا تركها، ولو كان غير جاحد لوجوبها، فهجران تارك الصلاة واجب على كل مسلم، كما يجب الإنكار عليه، وتحذيره من عاقبة فعله، ويجب على ولاة الأمر استتابته، فإن تاب وإلا قتل .

THE EVIL EYE

THE EVIL EYE

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting o¬ne's trust in Allaah?


He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning): “And verily, those who disbelieve would almost make you slip with their eyes (through hatred)” [al-Qalam 68:51]

Ibn ‘Abbaas and others said, commenting o¬n this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be denied.

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:

1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” [al-Tirmidhi, 2057; Abu Dawood, 3884.]

Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the o¬ne who has been afflicted.

With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting o¬ne’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” [Al-Tirmidhi, 2060; Abu Dawood, 4737.] And he would say,“Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” [Narrated by al-Bukhaari, 3371.]

Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118

taken from:
http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-307-page-1.html

Al Imaam al Albaanee at Eighty Four

Al Imaam al Albaanee at Eighty Four

Reference: Saheeh Mawaarid adh Dham-aan #2087
Author: Al Imaam al Albaanee
Topic: Knowledge and its Virtues




The Hadeeth of Abu Hurayrah - رضي الله عنه – the Messenger of Allaah - صلى الله عليه وسلم - said:


“The life spans of my Ummah are between sixty and seventy years, few amongst them surpass this.”


Ibn ‘Urfah stated: “I am from amongst those few.”
Al Albaanee, may Allaah have mercy upon him comments: “I say; I am also amongst those few, for I have surpassed the age of 84, I ask Allaah the Glorified, that I am amongst those who lived long with good deeds.


But I also almost wish that I pass away, due to what the Muslims have been afflicted with concerning deviation from the religion, and what is happening to them, even from the lowly. But how can I wish so, while the Hadeeth of Anas has been before my eyes since my youth, I cannot say except what my Prophet - صلى الله عليه وسلم - ordered me to say:


“O Allaah, keep me alive as long as living is better for me, and take my soul if death is better for me.”


And to supplicate with the supplication that he - صلى الله عليه وسلم - taught me:
“O Allaah, allow us to take pleasure from our eyesight, our hearing and our strength as long as You keep us alive, and allow this to remain until our death.”


Allaah the Glorified has blessed me by responding and allowing me to take pleasure in all of this. Here I am, I continue to research, verify and write actively, I pray the Nawaafil (Supernumerary) prayers standing, I drive long distances by myself, with a speed that some of my beloved brothers advise me to decrease, but I have reasons for this which are known to some of them. I say all of this due to the saying of Allaah:
{ And proclaim the Grace of your Lord }
Hoping that my Lord the Elevated, increases me from His bounties, and allows all of it to remain with me until my death, and that He takes my life as a Muslim upon the Sunnah which I have sacrificed my life for, in calling to it and authoring about it, and that He gathers me with the righteous, and what a good companionship they are. Indeed He is the all Hearer, the Responder.


[Allaahu Akbar! Allaahumma make it so, Allaahumma have mercy upon al Albaanee and grant him a home in Fardaus. Ameen]


Translator: Abu Abdul-Waahid, Nadir Ahmad

الإمام الألباني في الرابعة والثمانين   

المرجع: صحيح موارد الظمآن # 2087

المؤلف :الإمام الألباني

حديث أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم :الباب: العلم و فضله

أعمار أمتي ما بين الستين إلى السبيعين ، وأقلهم من يجوز ذلك

قال ابن عرفة : وأنا من ذلك الأقل
فعلق الشيخ رحمه الله قائلا :قلت: وأنا أيضا من ذلك الأقل ، فقد جاوزت الرابعة والثمانين ، سائلا المولى سبحانه وتعالى أن أكون ممن طال عمره وحسن عمله. ومع ذلك فإني أكاد أن أتمنى الموت ، لما أصاب المسلمين من الإنحراف عن الدين والذل الذي نزل بهم حتى من الأذلين ، ولكن حاشا أن أتمنى ، وحديث أنس ماثل أمامي منذ نعومة أظفاري ، فليس لي إلا أن أقول كما أمرني نبيي صلى الله عليه وسلم:

اللهم أحيني ما كانت الحياة خيرا لي وتوفني إذا كانت الوفاة خيرا لي

وداعيا بما علمنيه عليه الصلاة والسلام

اللهم متعنا بأسماعنا وأبصارنا وقوتنا ما أحييتنا ، واجعلها الوارث منا

وقد تفضل سبحانه فاستجاب ومتعني بكل ذلك ، فها أنا ذا لا أزال أبحث وأحقق وأكتب بنشاط قل مثيله ، وأصلي النوافل قائما ، وأسوق السيارة بنفسي المسافات الشاسعة ، وبسرعة ينصحني بعض الأحبة بتخفيفها ، ولي في ذلك تفصيل يعرفه بعضهم ! أقول ذلك من باب

وأما بنعمة ربك فحدث

،راجيا من المولى سبحانه وتعالى أن يزيدني من فضله ، فيجعل ذلك كله الوارث مني ، وأن يتوفاني مسلما على السنة التي نذرت لها حياتي دعوة وكتابة ، ويلحقني بالشهداء والصالحين ، وحسن أولئك رفيقا ، إنه سميع مجيب .
رحم الله الإمام العلامة المحدث الفقيه محمد ناصر الدين الألباني، وأعلى درجته في فردوس الأعلى

Taken from: http://www.subulassalaam.com/articles/article.cfm?article_id=90