A fatwa from the noble Imaam, Shaikh Muqbil ibn Haadi al Waadiee

The Shaykh, may Allah have mercy upon him, said:

Leaving off charity organizations is preferred to its existence because the Prophet (may the Peace and Blessing of Allah be upon him) and his companions were more in need of money compared to us. Rather they were in severe need of money, but in spite of that they did not organize a charity organization. Therefore based upon this, leaving it off is better than its existence. And the best guidance is the guidance of the Messenger of Allah (may the Peace and Blessing of Allah be upon him)

Transcribed from the tape “Al Gaara Sadeeda” Side A of the tape

Ash-Shaykh Saalih al Fawzaan, may Allah preserve him, said:

Splitting and dividing into groups or charity organizations is from that which our religion has prohibited. Our religion has demanded from us that we do not differ nor oppose each other in ideas as because of this differing, the efforts of the dawah go to waste. So it is obligatory upon us to be one group upon the manhaj of Islam and the sunnah of the Messenger (may the Peace and Blessing of Allah be upon him). This is the duty of the Muslims

From:Al Muntaqa from the fatawa of Shaikh Saleh Fawzaan Page 22 Chapter 45

The noble Imaam Shaikh Al-Albaani holds the opinion that is sufficient that the projects of establishing charity organizations is haraam if they deposit their wealth in interest based banks.

Refer: Silsilah Huda wa Noor tape no. 590

Ash-Shaykh Saalih Aali-Shaykh , may Allah preserve him, said:

Verily some groups come together under an organization, they use (some of the) statements of Shaykh Islaam and other than him from the people of knowledge as a proof (for it) , while (in reality) they did not understand ( the speech of those scholars) for verily Shaykhul-Islaam, may Allah have mercy upon him, mentioned organizing but however he did not intend an actual organization, because these organizations are newly invented organizations meaning selecting a leader for a party who is obeyed and those who are under him informs him of that which occurs as (it is performed) for the Ruler (of the Muslims) for his obedience. This is with no doubt not permissible and the speech of Shaykhul-Islaam does not indicate ( the permissibility of this) nor does other than him.

Reference: Sharhu Masaa’il al-Jaahiliyah , tape number five, side B.

The Supplication that is Said at the 

Time of Affliction 

 A Prophetic Remedy for Difficult Times

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد

Ibn al-Qayyim (rahimahullaah) said:

“In the Musnad[1] there occurs from him (i.e. the Prophet) (sallallaahu ‘alaihi wa sallam) that he said:

مَا مِنْ أَحَدٍ تُصِيبُهُ مُصِيبَةٌ فَيَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا إِلاَّ أَجَرَهُ اللَّهُ فِي مُصِيبَتِهِ وَأَخْلَفَ لَهُ خَيْرًا مِنْهَا

This statement is of the most far reaching cure for the afflicted person as well as its most beneficial for him in his temporal worldly life and his life to come. Indeed, it comprises two great fundamentals, if the servant realizes them through understanding them; then he will be comforted from his affliction:

The first of them: is that the servant, and his family, and his wealth are possessions of Allaah, The Mighty and Majestic, Allaah had but placed them with the servant as something borrowed. So if He takes it from him, then it is like the lender taking his possession from the borrower.

The second: is that the eventual destination of the servant and his return is to Allaah – his True Lord, and it is a must that he will leave the dunya (the life of this world) behind him and shall come to his Lord alone – just as He created him the first time, without family or wealth or kinsfolk – but with good deeds and misdeeds.

So if this is the beginning of the servant, and that which he was entrusted with, and his ultimate end, how then can he be delighted at one that is existent or grieve over one that is nonexistent? Therefore his contemplation upon his beginning and his life to come is from the greatest form of remedy for this malady.”[2]

Point of benefit: Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) said:

“The duty of the person at the time of afflictions is to have patience and anticipation of reward, so that one should not be prohibited from the reward, since it is the one who is afflicted that in reality can prohibit the reward. So if a calamity befalls you, then say:

‘Indeed we belong to Allaah, and indeed to Him we shall return. O Allaah; reward me in my affliction, and requite me with that which is better than it.’

If you say that, Allaah will reward you in your affliction, and will requite you with that which is better than it.

This is an affair stated by the Prophet (‘alaihis salaatu was-salaam), and the actuality has bore witness to it. Since Umm Salamah (radhiyallaahu ‘anhaa) was under Abu Salamah, and she used to love him with a great amount of love, so Abu Salamah (radhiyallaahu ‘anhu) died, and she said:

‘O Allaah; reward me in my affliction, and requite me with that which is better than it.’ Yet she used to say to herself: ‘Who is better than Abee Salamah?’ So when her iddah (waiting period) expired, the Prophet (sallallaahu ‘alaihi wa sallam) married her, so the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) was better for her than Abee Salamah.

This is something that the occurrences also often bear witness to, since if the person is patient and anticipates (reward), then indeed Allaah, The Glorified and Most High, will give the patient ones their reward in full, without reckoning, and impatience and sadness and lamenting does not repel the calamity.”[3]

After mentioning this incident and this supplication, Ibn al-Qayyim (rahimahullaah) stated:

“Look then at the outcome of patience and al-Istirjaa (saying: Indeed we belong to Allaah, and indeed to Him we shall return),[4] and of following the Messenger and of being pleased with Allaah, to that which was to eventually lead to – and Umm Salamah being granted marriage to the most noble of creation to Allaah.”[5]

__________________________________

[1] Reported by Ahmad in his Musnad (no.26635), it is likewise reported by Muslim (no.2123) with slight variations in wording between them, the wording above also varies slightly from that which is reported in the Musnad.

[2] Abridged from Zaadul Ma’aad vol 4 p.189

[3] Majmu’ Fataawa vol 17 p.416-417

[4] Shaikh Zaid bin Haadi al-Madkhali (rahimahullaah) said: “In al-Istirjaa (saying: Indeed we belong to Allaah, and indeed to Him we shall return) is an acknowledgement and a submission by the owned servant of his Creator and his Originator in that He has free right of disposal in regard to him with; whatever He wishes – when He wishes – how He wishes, from living and dying and sound health and sickness and poverty and affluence and happiness and sadness – in accordance to His Wisdom and His pre-decree, The Glorified.

Likewise that his eventual destination is to Him, thus He will give full share to every doer over that which he did – and your Lord does not at all oppress anyone” (Al-Afnaan an-Nadiyyah vol 2 p.255)

[5] ‘Uddatus Saabireen p.141

[To read this text in Spanish, click here]

Taken from http://www.wrightstreetmosque.com/the-supplication-that-is-said-at-the-time-of-affliction-a-prophetic-remedy-for-difficult-times/

What Precedes Before Sin

My aunt is a witch

Answered by Shaykh al Fawzaan

Restrict Yourself To The Authentic Narrations

  Imaam Muhammad bin Saaleh al-‘Uthaymeen (Rahimahullah)

Ruling on saying: "You do not deserve it"

حكم قول ما تستاهل أو والله ما تستاهل

حكم قول: ( ما تستاهل ) أو: ( والله ما تستاهل )

س: الأخ: أ. ع. ح- من الرياض يقول في سؤاله: بعض الأشخاص عندما يعود أحد المرضى يقول له: ما تستاهل، كأنه بهذا يعترض على إِرادة الله، أو بعض الأشخاص عندما يسمع أن فلانًا من الناس مريض يقول: والله ما يستاهل، نرجو من سماحة الشيخ بيان جواز قول هذه الكلمة من عدمه. جزاكم الله خيرًا.

ج: هذا اللفظ لا يجوز؛ لأنه اعتراض على الله سبحانه، وهو سبحانه أعلم بأحوال عباده، وله الحكمة البالغة فيما يقضيه ويقدره على عباده من صحة ومرض، ومن غنى وفقر وغير ذلك.

وإِنما المشروع أن يقول: عافاه الله وشفاه الله، ونحو ذلك من الألفاظ الطيبة.

وفق الله المسلمين جميعًا للفقه في الدين والثبات عليه، إِنه خير مسئول.

 فتاوى ابن باز

Marriage To One Who Commits Forbidden 

Sexual Intercourse: Sheikh Muhammad Ibn 

Saeed Raslaan

بسم الله الرحمن الرحيم

اليومَ أُحلَّ لكم الطيبات و طعام الذين أُوتُو الكتاب حلٌّ لكم و طعامكم حلٌّ لهم و المحصنات من المؤمنات والمحصنات من الذين أُوتو الكتاب من قبلكم إذا ءَاتيتموهن أجورهن محصنين غير مسافحين و لا متخذي أحْدان

الزاني لا يَنْكِحُ إلاَّ زانيةً أو مشركة و الزانية لا يَنكحها إلاَّ زانٍ أو مشرك و حُرِمَ ذلك على المؤمنين

Taken from: http://masjidfurqan.co.uk/2017/07/04/envy-is-the-most-despicable-trait-by-imaam-ibnul-jawzi-rahimahullaah/

"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

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

https://www.sahab.net/forums/index.php?app=forums&module=forums&controller=topic&id=144925

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.

Benefit: Hardship Never Lasts

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

"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

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

A Warning to Those Who Speak without 

Knowledge – ash-Shawkani