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Ruling on saying: Jumu'ah Mubaarak

Ruling on saying: Jumu'ah Mubaarak

Shaykh Saalih ibn Fawzaan (may Allah preserve him) was asked: What is the ruling on sending text messages every Friday and ending with the phrase “Jumu‘ah mubaarak”? 

He replied:  The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do.

Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah. 

¿ما حكم إرسال رسائل الجوال كل يوم جمعة وتختم بكلمة جمعة مباركة


"ما كان السلف يهنئ بعضهم بعضا يوم الجمعة;
فلا نحدث شيئا لم يفعلوه

Sheikh Fawzan was asked the following question: Every Friday one of my colleagues sends me a text saying “Ju’muaah Mubaarak” and he continues saying that he hopes that I will add that to my cell phone greeting or to my greeting on the internet forums; what is your view of this?

Answer:  This is an innovation, Allah has not sent down any authority for this action. This is an action that is not known or narrated in the Sunnah; it has not been narrated that the Muslims should congratulate each other on Friday; rather it has only been reported that they would congratulate each other on Eid Al Adha and Eid Al Fitr not on Friday.Therefore putting this is a text and encouraging others to do it is an innovation and from spreading innovation.

سئل العلامة صالح الفوزان في (نور على الدرب) :
في كل جمعة يرسل لي أحد الزملاء يقول ،ويكتب بالجوال :
"جمعة مباركة" ، أرجو أن تدعو بهذه الأدعية برسالة جوال ، أو في المنتديات ، ما رأيكم فيها يا شيخ؟!
(هذا بدعة ما أنزل بها من سلطان ، ما كان هذا معروفا ، ولا واردا في السنة أن المسلمين يهنئ بعضهم بعضا في الجمعة ، إنما ورد شيء من هذا في العيد عيد الأضحى وعيد الفطر، ولم يرد أنهم يهنئ بعضهم بعضا في الجمعة ؛ ونشر هذا في الجوالات ،والتوصية بنشره هذا من البدع ، ومن ترويج البدع)اهـ.

Sheikh Abdul Musin Al Abaad was asked the following question:

Based on the premise that Friday is a (Eid) holiday, is it permissible to greet each other saying, Ju’muaah Mubaarak or Ju’muaah Accepted?

Answer: Sheikh Abdul Musin Al Abaad:

By Allah, we don’t know of anything that proves the validity of this. As for the two Eids then it has been narrated that the companions when they would meet each other they would say, “May Allah accept it from us and you” or “May Allah accept your obedience”.

وسئل الشيخ العالم عبد المحسن العبّاد:
بناء على أن يوم الجمعة يوم عيد هل يجوز التهنئة فيه كأن يقال : جمعة مباركة أو جمعة متقبلة؟
(والله ما نعلم شيئا يدل على هذا ، أما بالنسبة لعيد الفطر ، والعيدين فقد جاء عن الصحابة أنه كان إذا لقي بعضهم بعضا قال: "تقبل الله منا ومنكم" أو "تقبل الله طاعتكم")اهـ.
شرح سنن ابن ماجه.شريط(84).

The Mufti Sheikh Abdul Aziz was asked the following question:

What is the ruling on the statement Ju’muaah Mubaarak?

Answer: Sheikh Abdul Aziz

There is no origin for sending out the greeting Ju’muaah Mubaarak on the cell phones. It is a bless day, no doubt.Allah the Exalted has singled us out with this day, and the Jews and Christians have been lead astray away from this day, but as for giving a greeting every Friday then we don’t know of any origin for this.

وسئل سماحة الشيخ العالم مفتي المملكة الشيخ عبد العزيز بن عبد الله آل الشيخ:
ما حكم قول جمعة مباركة؟
(ما لها أصل ،يبثون في الجوال يوم الجمعة: "جمعة مباركة" ، هي الجمعة مباركة بلا شك ، وأن الله تعالى خصنا به ، وقد أضل عنه اليهود والنصارى ، لكن التهنئة به كل جمعة ما أعلم له أصلا)اهـ. 

Wipe your khuffain: how to?

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This means that what should be wiped is the top of the sock, passing one's fingers from the toes to the shin only, and one should wipe with both hands over both feet together, i.e., the right hand should wipe the right foot and the left hand should wipe the left foot at the same time, just as one wipes the ears, because this is the apparent meaning of the Sunnah, as al-Mugheerah ibn Shu’bah said, ‘Then he wiped them both.’ He did not say that he started with the right, rather that he ‘wiped them both’. So this is the apparent meaning of the Sunnah. If we assume that he cannot use one of his hands then he should start with the right before the left. Many people wipe the right foot with both hands then the left foot with both hands, but there is no basis for this as far as I know. No matter how it is done, wiping the top of the slipper (or sock) is sufficient but what we have said here is best.” 

Fataawa al-Mar’ah al-Muslimah, vol. 1, p. 250

قال الشيخ ابن عثيمين رحمه الله : " يعني أن الذي يمسح هو أعلى الخف ، فيُمرّ يده من عند أصابع الرجل إلى الساق فقط ، ويكون المسح باليدين جميعاً على الرجلين جميعاً ، يعني اليد اليمنى تمسح الرجل اليمنى ، واليد اليسرى تمسح الرجل اليسرى في نفس اللحظة ، كما تمسح الأذنان ، لأن هذا هو ظاهر السنة ، لقول المغيرة بن شعبة رضي الله عنه : " فمسح عليهما " ، ولم يقل بدأ باليمنى بل قال : مسح عليهما ، فظاهر السنة هو هذا . نعم لو فرض أن إحدى يديه لا يعمل بها فيبدأ باليمنى قبل اليسرى ، وكثير من الناس يمسح بكلتا يديه على اليمنى وكلتا يديه على اليسرى ، وهذا لا أصل له فيما أعلم . ...وعلى أي صفة مسح أعلى الخف فإنه يجزئ لكن كلامنا هذا في الأفضل ." أ.هـ.  انظر فتاوى المرأة المسلمة ج/1 ص/250

Envy is The Most Despicable Trait – By Imaam Ibnul Jawzi [rahimahullaah]

Envy is The Most Despicable Trait 

 By Imaam Ibnul Jawzi [rahimahullaah]

Imaam Ibnul Jawzi [rahimahullaah] said:

Envy is the most despicable trait. The first deed of disobedience through which Allaah was disobeyed in the heavens was Iblees’s envy towards Aadam and the [first deed of disobedience through which Allaah was disobeyed] in the earth was Qaabil’s envy toward Haabil.

[Source: Zaadul Maseer’ [Tafseer Surah Al-Falaq]- by Ibn Jawzi (rahimahullaah)]

Taken from:

Ruling on saying "Whatever is good is

from Allah while evil and sin are from

ourselves and Satan"

(Part No. 8; Page No. 421)

Q: We received a question from Makkah and it reads: Some Du`ah (callers to Islam) and lecturers say at the end of their lecture, "Whatever is good is from Allah while evil and sin are from ourselves and Satan." What is the ruling on saying that? Please, enlighten us. May Allah enlighten you!

A: There is nothing wrong - I see - with saying that, as it is the truth. A lecturer, teacher, preacher or anyone else giving advice should observe Taqwa (fear/wariness of offending Allah) and seek the truth. If they do well, it is due to Allah's Favor on them and if they err, it is due to their negligence and Satan. Allah (Glorified be He) and His Messenger (peace be upon him) are free from such error. Allah is the Grantor of success!

Fatwas of Ibn Baz, volume 8

Taken from:

 حكم قول إن أحسنت فمن الله وإن أسأت أو أخطأت فمن نفسي والشيطان

(الجزء رقم : 8، الصفحة رقم: 421)

س: الأخ: أ. م. أ- من مكة المكرمة يقول في سؤاله: أسمع بعض الدعاة والمحاضرين يقولون في نهاية كلماتهم: هذا ما عندي فإِن أحسنت فمن الله، وإِن أسأت أو أخطأت فمن نفسي والشيطان، فما حكم قولهم هذا يا سماحة الشيخ؟ أفيدونا أفادكم الله .
ج: لا أعلم في ذلك حرجًا؛ لأن ذلك هو الحقيقة، فالمحاضر والمدرس والواعظ وغيرهم من الناصحين، عليهم في ذلك تقوى الله وتحري الحق، فإِن أصابوا فذلك من فضل الله عليهم، وإِن أخطأوا فمن تقصيرهم ومن الشيطان، والله سبحانه ورسوله بريئان من ذلك. 
والله الموفق.

 فتاوى ابن باز

Cure for hasad

"From the cures for hasad: always remember that in actuality you're questioning Allah's wisdom is to why He chose to bestow that specific person with that particular blessing. Not to mention the worries, stress and heartaches; none of which affects the one who is being envied."

Ibn Jam'ah تذكرة السامع  pg. 55

تذكرة السامع المتكلم في أدب العالم والمتعلم - ابن جماعة

قال المروذي : (( كان أبو عبد الله -أي : الإمام أحمد-

أريد أن أكون في شعب بمكة حتى لا أعرف، قد بليت بالشهرة، إني أتمنى الموت صباحاً ومساءً )). [ سير أعلام النبلاء ( 11/ 215 )].

Imaam Ahmad: “I want to live in a remote valley of Makkah where no one will recognise me. I have been afflicted with fame. I desire death every morning and evening.”

Siyaar an-Nubalaa Imaam ad-Dahabi 11/215

Speak about deen with little knowledge: Shaykh al-Albani

"The Majority of the students of today give Fataawaa in ignorance. They are fond of themselves, they think knowledge is an easy question. They think just because they have memorised some Hadeeth, or read some book, that they have all of the worlds (containing) knowledge. However, the great Imaams used to refer to others because of the great responsibility an answer consist of.” (Silsila al-Huda wan Noor 257)

"An unlearned who answers questions cant only say "Its allowed" or "Not", rather he must mention the scholar who says it."  (Silsila al-Huda wan Noor 333)

"The Prophet, sallAllaahu 'alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: "He is not from us who doesn't have mercy for our young, and respects our old and knows the right of our scholar.". (Fataawaa of al-Albaanee, p.71, Silsilat Al-Ahadeeth As-Saheehah (no. 358))

“Neither is it allowed to speak like the scholars do, this means that you are showing off.”
(Silsila al-Huda wan Noor 191)

Marry after fornication: rulings

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد 
Marry after fornication: rulings

The scholars of the Standing Committee were asked: 

A man committed zina with a virgin and wants to marry her. Is it permissible for him to do that? 

They replied: 

If the matter is as described, each of them must repent to Allaah and give up this sin, and regret what has happened of immoral actions, and resolve not to do it again, and do a lot of good deeds, in the hope that Allaah will accept their repentance and turn their bad deeds into good. Allaah says (interpretation of the meaning): 

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse ___ and whoever does this shall receive the punishment.

69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful

71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”

[al-Furqaan 25:68-70] 

If he wants to marry her, then he must wait for one menstrual cycle to establish whether her womb is empty before doing the marriage contract with her. If it turns out that she is pregnant, then it is not permissible for him to do the marriage contract with her until after she gives birth, in accordance with the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) forbade a man to water the crop of another with his own water. 

Fataawa Islamiyyah (3/247). 

وسئل علماء اللجنة الدائمة : 
زنى رجل ببكرٍ ويريد أن يتزوجها فهل يجوز له ذلك ؟ 
فأجابوا : 
" إذا كان الواقع كما ذكر : وجب على كلٍّ منهما أن يتوب إلى الله فيقلع عن هذه الجريمة ، ويندم على ما حصل منه من فعل الفاحشة ، ويعزم على ألا يعود إليها ، ويكثر من الأعمال الصالحة ، عسى الله أن يتوب عليه ويبدل سيئائه حسنات ، قال الله تعالى : ( وَالَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلَهاً آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَاماً . يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَاناً . إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحاً فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُوراً رَحِيماً . وَمَنْ تَابَ وَعَمِلَ صَالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَاباً ) الفرقان/68 – 71 . وإذا أراد أن يتزوجها : وجب عليه أن يستبرئها بحيضة قبل أن يعقد عليها النكاح ، وإن تبين حملها : لم يجز له العقد عليها إلا بعد أن تضع حملها ، عملاً بحديث نهي النبي صلى الله عليه وسلم أن يسقي الإنسان ماءه زرع غيره " " فتاوى إسلامية " ( 3 / 247 ) .

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (13/382): Rather the opinion narrated from Abu Bakr and a number of the Sahaabah (may Allah be pleased with them) is that there is no ‘iddah at all for the woman who committed zina, and there is no requirement to establish that there is no pregnancy, especially if she has a husband, because of the words of the Messenger (blessings and peace of Allah be upon him): “The infant is to be attributed to the husband of the woman (who gave birth to him).” Rather if a man knows that his wife has committed zina – Allah forbid – and has repented, he should have intercourse with her immediately, so that no doubt will remain in his heart in the future as to whether she became pregnant as a result of zina or not. If he has intercourse with her immediately, the child will be assumed to be from the husband and not from the zaani (adulterer). 

But if the woman who committed zina (fornication) did not have a husband, it is essential to establish that there is no pregnancy by waiting for one menstrual cycle, according to the correct opinion.

الشيخ ابن عثيمين رحمه الله : " بل إن القول المروي عن أبي بكر وجماعة من الصحابة قالرضي الله عنهم أن المزني بها لا عدة عليها إطلاقاً ولا تستبرئ ، لا سيما إذا كانت ذات زوج ؛ لقول الرسول عليه الصلاة السلام: (الولد للفراش) ، بل ينبغي للإنسان إذا علم أن زوجته زنت - والعياذ بالله - وتابت أن يجامعها في الحال ، حتى لا يبقى في قلبه شك في المستقبل ، هل حملت من جماع الزنا أو لم تحمل ؟ فإذا جامعها في الحال حُمِلَ الولد على أنه للزوج ، وليس للزاني . 
أما إذا كانت المرأة الزانية ليس لها زوج فلا بد أن تستبرئ بحيضة على القول الراجح “

"الشرح الممتع" (13/382

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

Marriage to a zaaniyah (a woman who has committed fornication) is haraam until she repents, whether the one who committed zina with her is the bridegroom himself or someone else. This is the correct opinion beyond a doubt, and it is the opinion of a number of the earlier and later scholars, including Ahmad ibn Hanbal and others. Many of the earlier and later scholars were of the view that it is permissible, and this is the view of the three, but Maalik stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle, and Abu Haneefah regarded it as permissible to do the marriage contract before waiting for one menstrual cycle if she is pregnant, however if she is pregnant it is not permissible to have intercourse with her until she gives birth. Ash-Shaafa‘i regarded it as permissible to do the marriage contract and to have intercourse in all cases, because the water (semen) of the zaani has no value in sharee‘ah and the ruling is that no child is to be attributed to him. This is his justification for his opinion. Abu Haneefah differentiated between the one who is pregnant and the one who is not, because if (the husband) has intercourse with the one who is pregnant, he will be attributing to himself a child who definitely is not his, which is different from the case of one who is not pregnant. Maalik and Ahmad stipulated that it should be established that there is no pregnancy (by waiting for one menstrual cycle), which is the correct view. But Maalik and Ahmad, according to another report, stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle. The other report from Ahmad is that which is followed by many of his companions such as al-Qaadi Abu Ya‘la and his followers, which is that it is essential to wait for three menstrual cycles. However the correct view is that all that is required is to establish that there is no pregnancy (by waiting for one menstrual cycle). 

Majmoo‘ al-Fataawa, 32/110 

قال شيخ الإسلام ابن تيمية رحمه الله :

" نِكَاحُ الزَّانِيَةِ حَرَامٌ حَتَّى تَتُوبَ سَوَاءٌ كَانَ زَنَى بِهَا هُوَ أَوْ غَيْرُهُ ، هَذَا هُوَ الصَّوَابُ بِلَا رَيْبٍ وَهُوَ مَذْهَبُ طَائِفَةٍ مِنْ السَّلَفِ وَالْخَلَفِ : مِنْهُمْ أَحْمَد بْنُ حَنْبَلٍ وَغَيْرُهُ وَذَهَبَ كَثِيرٌ مِنْ السَّلَفِ وَالْخَلَفِ إلَى جَوَازِهِ وَهُوَ قَوْلُ الثَّلَاثَةِ ؛ لَكِنْ مَالِكٌ يَشْتَرِطُ الِاسْتِبْرَاءَ وَأَبُو حَنِيفَةَ يُجَوِّزُ الْعَقْدَ قَبْلَ الِاسْتِبْرَاءِ إذَا كَانَتْ حَامِلًا ؛ لَكِنْ إذَا كَانَتْ حَامِلًا لَا يَجُوزُ وَطْؤُهَا حَتَّى تَضَعَ وَالشَّافِعِيُّ يُبِيحُ الْعَقْدَ وَالْوَطْءَ مُطْلَقًا ؛ لِأَنَّ مَاءَ الزَّانِي غَيْرُ مُحْتَرَمٍ وَحُكْمُهُ لَا يَلْحَقُهُ نَسَبُهُ ، هَذَا مَأْخَذُهُ ، وَأَبُو حَنِيفَةَ يُفَرِّقُ بَيْنَ الْحَامِلِ وَغَيْرِ الْحَامِلِ ؛ فَإِنَّ الْحَامِلَ إذَا وَطِئَهَا اسْتَلْحَقَ وَلَدًا لَيْسَ مِنْهُ قَطْعًا ؛ بِخِلَافِ غَيْرِ الْحَامِلِ ، وَمَالِكٌ وَأَحْمَد يَشْتَرِطَانِ " الِاسْتِبْرَاءَ " وَهُوَ الصَّوَابُ ؛ لَكِنْ مَالِكٌ وَأَحْمَد فِي رِوَايَةٍ يَشْتَرِطَانِ الِاسْتِبْرَاءَ بِحَيْضَةِ وَالرِّوَايَةُ الْأُخْرَى عَنْ أَحْمَد هِيَ الَّتِي عَلَيْهَا كَثِيرٌ مِنْ أَصْحَابِهِ كَالْقَاضِي أَبِي يَعْلَى وَأَتْبَاعِهِ أَنَّهُ لَا بُدَّ مِنْ ثَلَاثِ حِيَضٍ وَالصَّحِيحُ أَنَّهُ لَا يَجِبُ إلَّا الِاسْتِبْرَاءُ فَقَطْ " انتهى من "مجموع الفتاوى" (32 /110) .

Clear and advisory speech has decreased

Clear and advisory speech has decreased

Shaykh Muhammad Bin Hadi al-Madkhali حفظه الله said :

In these times - and I say it in all honesty - clear and advisory speech has decreased and "ghamghamah" (unclear utterances) has increased. And that is due to a number of reasons which can be confined to the following three:

1) The fear of the person speaking upon himself. He himself does not want to be spoken against!

2) The fear that some of them have upon his own benefits. If he were to speak the truth, perhaps he would not receive some of those benefits!

3) The keenness of the speaker to have many that follow him. He thinks if he were to speak those with me will flee! And let it be so! You are commanded to clarify the truth - not to gather people to follow you no matter if it you were upon truth or upon falsehood.

24th Sha'baan 1435

(كان هذا في كلمةٍ للشّيخ يوم: 24 / شعبان / 1435هـ)

قال فضيلةُ الشّيخ العلاّمة مُحمّد بن هادي المدخليّ -حفظهُ اللهُ-:

وفي هذه الآونة –وأقولها بصدق-: قلَّ البيانُ النَّاصحُ الواضحُ وكثُرَت الغمغمة؛ وذلكَ لعدّة أسبابٍ تنحصرُ في ثلاثة مُجملةٍ:

• الأوَّل: خوفُ المُتكلِّم على نفسِهِ؛ لا يُريدُ أن يُتكلّم فيهِ!

• الثّاني: خوفُ بعضهم على مصالحِهِ ربّما تكون له مصالح ومنافع فتفوت عليه إن تكلّم بكلمة الحقّ!

• الثّالث: الحرص على الكثرة والتّجميع! لو تكلّمت نفر الذين عندي!

ولْيَكُن! أنت مأمورٌ ببيان الحقِّ لا بجمع النّاس؛ مُجرّد الجمع ولو كان على الباطل.

Please don't ask

Al-Munaawi said in Fayd al-Qadeer (7/3):

It is possible that what is meant is asking a man too many questions about his situation, which includes asking about that which does not concern one. That also may lead to embarrassment for the one who is being asked, because he may prefer not to tell him about his situation, and if he tells him he may feel upset about that, but if he lies to him or tries to give indirect answers he may still feel upset, and if he ignores his question that will be bad manners.

ويقول المناوي في "فيض القدير" (7/3) 

" يحتمل أن المراد كثرة سؤال الإنسان عن حاله وتفاصيل أمره ، فيدخل ذلك في سؤاله عما لا يعنيه ، ويتضمن ذلك حصول الحرج في حق المسئول ، فإنه قد لا يؤثر إخباره بأحواله ، فإن أخبره شق عليه ، وإن كذبه في الإخبار أو تكلف التعريض لحقته المشقة ، وإن أهمل جوابه ارتكب سوء الأدب "  .

Benefit: Hardship Never Lasts

Benefit: Hardship Never Lasts

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Ibn Rajab (رحمه الله) said: “Having patience while waiting for relief is a form of worship since hardship never lasts.”

Source: Majmūʿ Rasāʾil Ibn Rajab, vol. 3, pg. 155.

Translated by: Musa Shaleem Mohammed

[To read this in Spanish click here]

Taken from:

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

Taken from:

"The elder folk have wisdom and experience, whilst the youth have strength, preparedness and readiness. So if the youth and the elders were to work together for the advancement of the Ummah, much good would be achieved. However, if the youth go their own way, separate from their elders, the devils from the humans and the Jinn would come in between them (to cause mischief). So the side-lining of youth towards the objectives and aims is harmful to the Ummah."

Book: Important Guidance For the Youth of the Ummah
Author: Al-'Allāmah Ash-Shaykh Sālih Ibn Fawzān Al Fawzān
Page: 2
Translated: Abu Khadījah 'Abdul-Wāhid Alam

Convey from me, even if it is one verse

Question: Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

Answer: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand.

The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers.

This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “ And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper .” [an-Nahl 16:116-117] 

As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say : This is my path. I call to Allâh upon sure knowledge .” [Yoosuf 12:108]

So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge.

Whosoever callsto Allâh without knowledge, thensuch a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.”

Shaykh Muhammad bin Saalih al-`Uthaymeen As-Sahwatul-Islâmiyyah (pp.75-76)

Praising Oneself with Iman

Praising Oneself with Iman

Abū Wāʾil reports:

A man once came to ʿAbdullāh [ibn Masʿūd] – Allāh be pleased with him – and said, “We were once travelling when we met another group of travellers, so we asked them, ‘Who are you?’ They replied, ‘We are the believers!'” So [Ibn Masʿūd] said, “So why didn’t they just say, ‘We are from the people of Jannah?!'”

Abū ʿUbayd Al-Qāsim b. Sallām, Kitāb Al-Īmān, article 11. Shaykh Al-Albānī graded the chain of transmission of this and the following narration ṣaḥīḥ according to the standard of Bukhārī and Muslim.

ʿAlqamah reports:

A man once said to ʿAbdullāh [ibn Masʿūd], “I am a believer.” ʿAbdullāh said to him, “Why don’t you just say ‘I am in Jannah’! No, but [we say]: we believe in Allāh, his angels, his scriptures and his Messengers”

Op. cit. article 12

[To read this article in Spanish click here]

Taken from:

A Warning to Those Who Speak without Knowledge – ash-Shawkani

A Warning to Those Who Speak without 

Knowledge – ash-Shawkani


If you have nominated yourself for giving legal rulings to questioners and judging between two disputants, know that you are being tested and afflicted and others are being tested and afflicted through you; because blood is being spilled by your verdicts, wealth and rights are being removed from their rightful owners, what is unlawful is legalised and what is unlawful is prohibited. You are saying things which Allah ﷻ never said, with no legal evidence from the book of Allah or the Sunnah of His Messenger. Rather, you are saying things that, through your own admission, you do not know whether they are true or false.

So, what will be your answer when you stand in front of Allah ﷻ? Indeed, Allah has ordered the rulers of the worshippers of Allah ﷻ to rule between them by what Allah ﷻ has revealed, and you do not know what Allah  has revealed because you do not know the way He revealed it. Allah ﷻ ordered the Muslim rulers to rule by the truth and you do not know what the truth is. You just heard some people saying something so you said it too. Allah ﷻ ordered the Muslim rulers to rule between the people with justice, and you do not know justice from oppression, because justice is what agrees with what Allah ﷻ has prescribed, and oppression is what goes against that.

These orders do not include you, in fact the ones who are ordered to carry them out are others, namely scholars, so how have you performed a task which you were not ordered to do, nor designated as a substitute to carry out in the absence of someone else. How did you proceed to give a legal ruling based on principles other than what Allah ﷻ has revealed? You became from amongst those about whom it was said: and whosoever does not rule by what Allah ﷻ has revealed, then they are the oppressors, and whosoever does not rule by what Allah ﷻ has revealed are evildoers, and whosoever does not rule by what Allah ﷻ has revealed are disbelievers’.”

SOURCE: al-Qawl al-Mufīd fī Adillat al-Ijtihād wa al-Taqlīd, ash-Shawkānī, Muḥammad Ibn ʿAlī (pp.1/97)

[To read this article in Spanish press here]
Taken from:

These people have not been blessed in their children!

These people have not been blessed in their children!

Imaam Ibn Uthaymeen رحمه الله

“Many people have children, however his/her children do not benefit him/her because of what is in them from disobedience & being undutiful (to the parents). These people have not been blessed in their children.

شرح دعاء قنوت الوتر ص.١١

O Miskeen!

Al-Imaam Al Fudayl ibn ‘Iyaad said:

“O Miskeen! You are an evil-doer and you think yourself to be one who does good. You are an ignoramus and you think yourself to be a scholar. You are a miser and you think yourself to be generous. O foolish one! You see that you are intelligent. Your time is short, but your hope is long.”

[Adh-Dhahabi]: I say: Yes, by Allah, he has spoken the truth. And you are an oppressor and you think yourself to be the one who is oppressed. And you eat what is unlawful and you think that you are cautious and fearful (in this regard). And you are a sinner and you think yourself to be just and upright. And you seek the knowledge (of the religion) for the world, and yet you think that you seek it for Allaah.

Source: Siyaar A’laam an-Nubalaa  سير أعلام النبلاء 8/440

قال الفضيل بن عياض ( رحمه الله ) : (( يا مسكين أنت مسيء، وترى أنك محسن، وأنت جاهل، وترى أنك عالم، وتبخل، وترى أنك كريم، وأحمق، وترى أنك عاقل، أجلك قصير، وأملك طويل. قلت -أي الذهبي- : إي والله، صدق، وأنت ظالم وترى أنك مظلوم، وآكل للحرام وترى أنك متورع، وفاسق وتعتقد أنك عدل، وطالب العلم للدنيا، وترى أنك تطلبه لله )). [ سير أعلام النبلاء ( 8/ 440 )]

قـال الذهبـي -رحمه الله- معلقـاً :

قال الذهبي رحمه الله: قلت إي والله صدق وأنت ظالم وترى أنك مظلوم وآكل للحرام وترى أنك متورع وفاسق وتعتقد أنك عدل وطالب العلم للدنيا وترى أنك تطلبه لله.

Refuting the Students of Knowledge

Refuting the Students of Knowledge


"It has become apparent among many people that they take charge in refuting the students of knowledge which has manifested splitting and differing, so what is your statement on this?"


"Refuting the one who differs is imperative. However, the one who refutes is who? The ones who refute are the scholars. The ones who take charge of refutation are the scholars. The refutation should have two affairs:

1) with knowledge, and...

2) with good manners.

(Allah says:) {And debate them with that which is best} This is refutation, or rather this is the method of refutation. Yes. And this is in the important issues, as for the issues that are not important and the people are not in need of them, then don’t take them into consideration. Yes."

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him
​[This text has been translated into Spanish, click here]
Translated by Athaar Media. (Edited by
Source: [Click here for screenshot in PDF format]
Use the player below or download the MP3 here and here

ظهر كثير من الناس يتولون الرد على طلبة العلم فيما أظهر الفرقة والاختلاف فما قولكم في هذا؟

​الجواب: الرد على المخالف لا بد منها لكن اللي يرد من هو؟! الذي يرد هم العلماء هم الذين يتولون الرد ويكون الرد بأمرين بالعلم ويكون بحسن الأدب (وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ)، فهذا هو الرد أو هذه طريقة الرد، وفي المسائل المهمة أما المسائل اللي ما هي بمهمة والناس ليسوا بحاجة إليها فلا تلتفت إليها. نعم

"The most hated speech to Allah is when a man says to another man, ‘Fear Allah!’ and he replies, 'Worry about your own self!’"

Reported by Al-Asbahaanee in At-Targheeb (#739), autenticated by Sheikh Albani in Silsilatul-Ahaadeethis-Saheehah (#2598)

قال رسول الله صلى الله عليه و سلم :" إن أحب الكلام إلى الله أن يقول العبد : سبحانك اللهم و بحمدك ، و تبارك اسمك
، و تعالى جدك ، و لا إله غيرك ، و إن أبغض الكلام إلى الله أن يقول الرجل
للرجل : اتق الله ، فيقول :
عليك نفسك " .

قال الألباني في " السلسلة الصحيحة " 6 / 1055 :

أخرجه النسائي في " عمل اليوم و الليلة " ( 488 / 849 ) و ابن منده في "
التوحيد " ( ق 123 / 2 - الظاهرية ) و البيهقي في " الشعب " ( 1 / 359 - هندية
) و " الدعوات الكبير " ( 102 / 136 ) من طريق محمد بن سعيد بن الأصبهاني قال :
حدثنا أبو معاوية عن الأعمش عن إبراهيم التيمي عن الحارث بن سويد عن عبد الله
قال : قال رسول الله صلى الله عليه وسلم : فذكره . قلت : و هذا إسناد صحيح ،
رجاله ثقات رجال الشيخين غير ابن الأصبهاني و هو ثقة ثبت من شيوخ البخاري . و
قد خالفه ابن أبي شيبة فرواه في " المصنف " ( 1 / 232 ) عن أبي معاوية و ابن
فضيل عن الأعمش به موقوفا . و تابعه محمد بن العلاء عن أبي معاوية وحده به .
أخرجه النسائي ( 489 / 850 ) . و تابعه عنده ( 851 و 852 ) داود و أبو الأحوص
عن الأعمش به موقوفا أيضا . و إن مما لا شك فيه أن الوقف أصح من حيث الرواية ،
لكنه من حيث المعنى في حكم المرفوع ، لأنه لا يقال من قبل الرأي كما هو ظاهر .
و من الغريب أن تخفى على الحافظ ابن حجر هذه المصادر ، و بخاصة منها كتاب
النسائي الذي رواه مرفوعا و موقوفا ، فإنه عزاه في تخريج " الكشاف " ( 7 / 43 )
لابن أبي شيبة وحده موقوفا ! و لطرفه الأخير طريق آخر ، يرويه سفيان عن أبي
إسحاق عن سعيد بن وهب عن عبد الله قال : " إن من أكبر الذنب أن يقول الرجل
لأخيه : ( اتق الله ) ، فيقول : 
عليك نفسك ، أنت تأمرني ؟! " . أخرجه الطبراني

في " المعجم الكبير " ( 9 / 119 / 8587 ) . قلت : و رجاله ثقات إن كان سعيد (
الأصل : سعد ) بن وهب هو الهمداني الخيواني الذي أخرج له مسلم ، فقد فرقوا بين
هذا و بين الهمداني الثوري ، و لم يذكروا في هذا الثاني توثيقا ، خلافا لابن
حبان ، فإنه لم يذكر في " ثقاته " ( 4 / 291 ) سوى الأول . و كلاهما روى عنه
أبو إسحاق السبيعي . و الله أعلم . على أن السبيعي مدلس ، و قد عنعنه . و سفيان
هو الثوري ، و قد خالفه في إسناده شعبة ، فقال : عن أبي إسحاق عن زيد ابن وهب
عن عبد الله قال : " كفى بالمرء إثما إذا قيل له : ( اتق الله ) غضب " ! أخرجه
الطبراني ( 8588 ) . و قال الهيثمي في كل من الروايتين ( 7 / 271 ) : " و رجاله
رجال الصحيح " . فأنت ترى أن شعبة قال : " زيد بن وهب " ، مكان " سعيد بن وهب "
، فلا أدري الراجح منهما . ( تنبيه ) : تقدم هذا الحديث برقم ( 2598 ) من رواية
ابن منده و الأصبهاني في " الترغيب " ، و وقع هنا بزيادة كبيرة في التخريج و
التحقيق فاحتفظت به ، و الله ولي التوفيق .

الكتاب : السلسلة الصحيحة

Defend Your Brother’s Honor

Defend Your Brother’s Honor

Prophet Muḥammad Ṣallallāhu-ʿAlaihi Wa Sallam said:
“Whoever defends the honor of his brother from being backbitten then it is (his) right from Allāh that he be FREED FROM FIRE.”
● [صحيح الترغيب والترهيب رقم الحديث ٢٨٤٧ ، صححه الألباني]
Translated By: Sameeullaah Sameeullaah (Aboo Maryamm)

عن أسماء بنت يزيد رضي الله عنها قال رسول الله صلى الله عليه وسلم

من ذب عن عرض أخيه بالغيبة كان حقًا على الله أن يعتقه من النار 

(رواه أحمد و صححه الشيخ الألباني في صحيح الترغيب و الترهيب رقم ٢٨٤٧)

Do not scare the people with poverty

Do not scare the people with poverty

Shaykh Muhammad bin Bazmool

Shaykh Muhammad bin Bazmool said: 'Do not scare the people with poverty, scare them away from the sins which attract poverty. Trials and tribulations do not befall except due to sins. Sins are not removed except with repentance. . . 

﴿ وَأَن لَوِ استَقاموا عَلَى الطَّريقَةِ لَأَسقَيناهُم ماءً غَدَقًا ﴾
《If they had believed in Allaah, and went on the Right Way (i.e. Islam) We should surely have bestowed on them water (rain) in abundance.》

We go to sleep and wake up and a mobile phone is in our hands!!

Intellects have gone and minds have strayed. . . there is no reciting of Qur’aan, no Dhikr, no optional prayers, no Dua and no repentance.

O Allaah be gentle with our condition, rectify our hearts, return us to You in a good way without distress and adversity and without a misguiding Fitnah.’ 

Translated by Abbas Abu Yahya

*‏لا تخوفوا الناس من الفقر*

‏خوفوهم من الذنوب التي تجلب الفقر
‏فما نزل بلاء إلا بذنب ، ولا رفع إلا بتوبة ..

﴿ وَأَن لَوِ استَقاموا عَلَى الطَّريقَةِ لَأَسقَيناهُم ماءً غَدَقًا ﴾

ننام ونستيقظ والهواتف بين أيدينا .. !!
ذهبت العقول و شردت الأذهان ..
لا تلاوة للقرآن ؛ ولا ذكر ؛ ولانوافل
.؛ ولا دعاء ؛ولا توبة ؛
فاللهم الطف بحالنا واصلح قلوبنا وردنا إليك رداً جميلا من غير ضراء مضرة ولا فتنة مضلة .

منقول من صفحة الشيخ

محمد عمر بازمول

The Zuhd of Abu Ubaydah and the Tears of Umar

The Zuhd of Abu Ubaydah and

 the Tears of Umar

It is reported from ʿAbdullāh b. ʿUmar:

When ʿUmar b. Al-Khaṭṭāb arrived in Al-Shām, he said to Abū ʿUbaydah – Allāh be pleased with them: “Take us to your home.” Abū ʿUbaydah said, “And what will you do with my home?” ʿUmar replied, “Just take us there.” Abū ʿUbaydah said, “You only want to cry your eyes out over me.” So he entered his house and saw nothing [by way of furnishings] in it. ʿUmar asked, “Where are your things? I see nothing but rags, a water-skin and a dish (tray), and you are a governor! Do you have food?” So Abū ʿUbaydah went over to an old pail (bucket) and took out some scraps, and ʿUmar began to weep. Abu ʿUbaydah said to him, “I told you you would cry your eyes out over me. O Commander of the Believers, sufficient for you from the dunyā is what delivers you to your place of rest.” ʿUmar said, “The dunyā changed us all except you Abū ʿUbaydah.”

Abū Dāwūd, Kitāb Al-Zuhd article 123, and others.

[To read this in spanish press here].

Taken from:

Household Chores Are From The Sunnah

Household Chores Are From The Sunnah

Noble Shaykh Muhammad Bin Saalih Al- 'Uthaymeen رحمه الله said ;

❝When a person is at home then it is from the Sunnah, that for example he makes his own tea, cooks if he knows how to and washes up that which needs washing, all of this is from the Sunnah.

If you do this then you get the reward of following the Sunnah, with imitating the Messenger [ﷺ] and in humbling yourself for Allaah - the Mighty and Majestic.

This also brings about love between you and your wife. When your family sense that you help them in their chores they will love you and your value to them will increase, therefore, this will end up being a great benefit.❞

[Sharh Riyadh As-Saaliheen, (3/529) | Translated By 'Abbaas Abu Yahya Miraath Al-Anbiyya]

Does Tying the Hair Come Under the Narration 

of the Camel Head – Shaykh Ibn Baz


Some women tie their hair at the back of the head. Does this come under what has been prohibited in the hadith of the Messenger […. and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bakht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance]?

Shaykh ʿAbd al-Azīz bin ʿAbdullah bin Bāz:

No. The hadith reads: “like the humps of camels inclined to one side”, meaning they gather things on top their heads in order to enlarge them. As for this tying of the hair, it does not come under the same ruling that the Messenger said. However, in the prayer they should untie it and let it loose [under their hijab] As for what has been reported in the hadith, “like the humps of camels inclined to one side”, this means that they gather things on the head such as cloth such that it appears like the humps of camels inclined to one side. The humps of the bakht camels look like two humps with something in between them.

TRANSLATOR: Ṣalaḥ al-Irānī





بسم الله الرحمن الرحيم

Shaikh Salih al-Fawzaan mentioned in his explanation of Kitab at-Tawhid under the chapter [The Virtues of Tawhid and that which it Expiates from Sins], “The places of residence – as ibn ul-Qayyim mentioned – are three;

The First: The residence of this world, and it is the residence of actions and gaining [good deeds].

The Second: The residence of the Barzakh, and that is the residence within the graves, a barzakh between this world and the Hereafter. The term barzakh means a “divider” or “barrier” [i.e. the life within the graves is the seperator between this world and the Hereafter], and the life within the graves is [therefore] termed as the life of the barzakh. Within it are amazing affairs; in it is blessing or punishment,either a pit from the pits of the Hell-Fire, or a garden from the gardens of Paradise. The dead remain in their graves until Allah the Mighty and Majestic wishes to resurrect and gather them for accountability and recompense…[and so] this residence is a waiting station [until resurrection].

The Third: The residence of recompense, which is the Day of Judgement, [either] Paradise or Hell; and this residence does not perish nor cease ever. If a person believes in these two abodes [Paradise and Hell], then indeed that will cause a person to perform righteous actions and [seek] repentance from sins and wrong-doing. So if he is certain that Paradise exists, and that he cannot enter this Paradise except with righteous actions – then [surely] he will act [upon righteousness]. [Similarly] if he is certain that Hell exists and that he will enter it [if he performs] sins, disbelief and evil actions – then [surely] he will be wary and cautious of that and repent to Allah the Mighty and Majestic.

Therefore, eemaan in Paradise and Hell causes the slave to perform righteous actions and to seek repentance from sins and evil actions, as for the one who does not believe in the Hereafter, then this one will act in accordance to what his desires dictate to him and what his soul craves and he will not hold himself accountable [and reflect] ever”.

Written by Abu Muadh Taqweem Aslam on September 3, 2012.

Taken from:

If the Husbands Wealth is Unlawful, What Should the Wife Do? 

 The Permanent Committee of Scholars


If the husbands wealth is unlawful, what should the wife do?

The Permanent Committee of Scholars:

If she knows that the earnings which the husband brings home is unlawful then it is not allowed for her to take from it. She should seek from him to make an earning from a lawful income, otherwise she should raise the issue to the authorities, such as the Islamic courts.

SOURCE: al-Lajnah ad-Dāimah lil-Buḥūth al-'Ilmiyyah wal-Iftá no.2039

Taken from:

Teaching in the Great Mosque

 of Mecca Is a Great Trial 

Shaykh Taqi al-Din al-Hilali

SOURCE: al-Hilālī, Muḥammad Taqī ad-Dīn : al-Daʿwa Ilá Allah fī Aqṭār Mukhtalifa, Qahira: Maktabat Dār al-Kitāb wa as-Sunnah P.307

Shaykh Muḥammad Taqī al-Dīn al-Ḥilālī:

Me and a friend of mine were transferred to teach in the Great Mosque of Mecca; and indeed teaching in the Great Mosque of Mecca is a great trial for the teacher. Often you would find a teacher – well known for knowledge and virtue – sitting and teaching in the Great Mosque of Mecca, yet his gatherings would barely exceed ten people. Then you would find another teacher, someone less than the latter with regards to fame and knowledge, yet you would see hundreds in attendance of his lesson listening. These affairs run in accordance to that which Allah ﷻ has ordained for everyone. Just like you find with shopkeepers; you find one shop frequented with many customers who generate sales whilst the shop next door – even though it stocks the exact same or even better goods  – remains inactive, no customers visit it.

I – and all praise is due to Allah ﷻ – was from the blessed ones. Hundreds would attend my lesson which took place in front of the Gate of Ibrāhīm. I do not know the cause for this except that I used to speak in a dialect that could be understood by all Arabs. As for the other teachers, their lack of attendees was due to them speaking in a local dialect [which could only be understood] by a specific people.

Taken from:

Hiding your sins is not from hypocrisy – Explained by Shaykh bin Baz

Hiding your sins is not from hypocrisy

Explained by Shaykh bin Baz

The following is a summary translation

Questioner: Broadcasting sins is consider a sin, while the hypocrite is the one whose hidden affair contradicts what is apparent, thus he is sinning. So how do we reconcile between the two? Meaning is it hypocrisy to hide the sins and display righteousness?

Shaykh bin Baz: It is obligatory upon the Muslim to screen himself with the screen of Allah and to not expose his/her sins. Rather if he/she commits a sin he covers himself with the screen of Allah and he repents to Allah. This is based upon the statement of the Prophet صلى الله عليه وسلم:

كُلُّ أُمَّتِي مُعَافًى إِلَّا الْمُجَاهِرِينَ

All of my Ummah will be pardoned except for the Mujahirin (those who commit a sin openly or disclose their sins to the people)

He deemed them to be from those who would not be pardoned.

أُمَّتِي مُعَافًى إِلاَّ الْمُجَاهِرِينَ، وَإِنَّ مِنَ الْمَجَانَةِ أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلاً، ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ اللَّهُ، فَيَقُولَ يَا فُلاَنُ عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَ

All of my Ummah will be pardoned except for the the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, ‘O so-and-so, I did such-and-such (evil) deed yesterday’

Thus it is obligatory upon the Muslim to cover himself with the screen of Allah and to not expose the sins, and he/she must repent to Allah.

If the sin is hidden it only harms the sinner, but if it is publicized and not disapproved of it hurts the general populace. Therefore it is upon the sinner to fear Allah and to hide his/her sins and to repent to Allah from the sin, and to struggle against his/her soul. And the sinner must not publicize his sins because publicizing the sins is a great evil. It gives courage to others to sins by following his/her example, and not giving concern to sins, and having very little shyness.

If he/she commits the sin in private he is more likely to repent, thus Allah will accept his/her repentance. And this is not from hypocrisy. Hypocrisy is to hide disbelief while displaying the religion; this is hypocrisy. We ask Allah for safety and security.

Translated by Rasheed ibn Estes Barbee

Taken from:

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