A Few Days Of Patience

A Few Days Of Patience

Imaam ash-Shaafi`ee (d.204H) - rahimahullaah - said:

"O my soul! It is not, except a few days of patience;
As if the extent were but a few dreams.
O my soul! Pass quickly on through this world;
And leave it, for indeed life lies ahead of it." 




Ibn Rajab, Fadl `Ilmus-Salaf, p.63


Source: http://aa.trinimuslims.com/f29/pearls-from-the-salaf-4871/post36449.html

FABRICATED HADEETH WARNING!!!

 

The hadeeth: When a husband and wife look at each other with Love, Allaah looks at both with Mercy [Bukhari 6:19 & Tirmidhi 14:79], becomes viral, this hadeeth is lovely unfortunately it is fabricated, this hadeeth can’t be found in Saheeh Bukhariy nor in sunan At-Tirmidhiy, but the same hadeeth can be found in Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a of Imaam Al-Albaniy rahimahullaah #3274, he said:

(إن الرجل إذا نظر إلى امرأته ونظرت إليه؛ نظر الله إليهما نظرة رحمة، فإذا أخذ بكفها؛ تساقطت ذنوبهما من خلال أصابعهما). موضوع أخرجه الرافعي في “تاريخه” (2/ 47) معلقاً عن ميسرة بن علي في “مشيخته” بسنده عن الحسين بن معاذ الخراساني عن إسماعيل بن يحيى التيمي عن مسعر بن كدام عن العوفي عن أبي سعيد الخدري قال: قال رسول الله – صلى الله عليه وسلم -: … فذكره.
قلت: وهذا موضوع؛ آفته التيمي هذا؛ كان يضع الأحاديث وله أباطيل وبلايا تقدم بعضها. والحسين بن معاذ قريب منه؛ قال الخطيب: “ليس بثقة، حديثه موضوع”.

“Verily when a man looks at his wife and she looks at him, Allaah will look at them both with glance of Mercy, when he takes her hand their sins will be wiped away thru their fingers” (This is) FABRICATED, reported by Ar-Raafi’iy in his Taarikh (2/47( commenting on Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy who said: The messenger of Allaah peace and blessings of Allaah be upon him: and the he mentioned the hadeeth:

I say (regarding this hadeeth): This is FABRICATED, damaged by this At-Taymiy, he is known to fabricate ahadeeth and he has false and troublesome narrations which some of it were already mentioned, and Husain bin Mu’aadh is almost like him, Al-Khateeb said (regarding him): He is not trustworthy and his hadeeth is fabricated. [End Quote]

Be warned, lying upon the Prophet sallallaahu ‘alayhi wa sallam would result to entering the hellfire! The Prophet sallallaahu ‘alayhi wa sallam said:

I heard the Prophet saying, “Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire.” [Saheeh Al-Bukhaariy]

Baarakallaahu fiykum.

~

[Translated by: Abu AbdirRahmaan]

Uthaimeen: Guard strictly [the practice] of always inspecting/investigating your heart …

Uthaimeen: Guard strictly [the practice]

of always inspecting/investigating your heart …

Shaikh Uthaimeen, may Allaah have mercy on him, said,


 “Guard strictly [the practice] of always inspecting/investigating your heart. For it may have the sickness of doubts or the sickness of desires, and everything–and all praise is for Allaah–has a cure. So the Noble Quraan is a cure for doubts and desires.”


Ash-Sharh al-Mumti, vol. 4, p. 22.


Source: giftsofknowledge.wordpress.com/

Ibn Bâz and the term “Salafî”

Ibn Bâz and the term “Salafî” 

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân

Source: http://www.subulsalam.com/site/audios/alfozan/divers/130.Asalafiya7aqiqatoha-13-6-1433.mp3

Date: 1433-06-13/2012-05-04

Reference: Darulhadith.com, http://aFatwa.com

Question: There are those who say that Shaykh ‘Abdul-’Azîz bin Bâz did not deem it to be correct to subscribe to and call oneself as “Salafî” and “Atharî”. Is this true?

Shaykh al-Fawzân: It is not something we know from him. His books call to the following of the Salaf, the narrations and the evidence. He himself was in that state until he died. He followed the methodology of the Salaf. He took the narrations, Hadîths and the evidence into account. His books are available now. They clarify his situation.

If they tell you leave out the Qur'an and the Sunnah..

If they tell you leave out the Qur'an

and the Sunnah..

Adh-Dhahabee (rahimahullaah) said: 


"If you see the innovative mutakallim saying: 'leave out the Qur'aan and Sunnah and bring forth logic', then know that he is Aboo Jahl. And if you see the 'One on the Spiritual Path', [who claims that by practicing a set of prescribed forms of innovated worship he will attain oneness with Allaah] (i.e. the Soofees) saying: 'Leave us from [knowledge] that is transmitted (i.e. the Qur'aan and Sunnah) and bring forth the 'Taste and Ecstasy of Passion', then know that he is Ibless (Shaytaan) become manifest in human form, or has become incarnate within him; so if you become cowardly then run away from him,. otherwise wrestle him down, and sit on his chest with your knee, and ready ayaatul-kursee, and strangle him." 

[as-Siyaar, (4/472)]


Source: http://aa.trinimuslims.com/f29/pearls-from-the-salaf-4871/post36173.html

Weakness of the Hadeeth: Virtues of Surah al-Hashr (59)

Weakness of the Hadeeth: Virtues of Surah al-Hashr (59)

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Fatwa of Shaikh Ibn Baaz رحمه الله:

Question: Assalaam `alaikum wa rahmatullaahi wa barakaatuh. I ask you about this Hadeeth if it is Saheeh or Dha`eef: on the authority of Ma`qil bin Yasaar on the authority of the Prophet صلى الله عليه وسلم that he said: “If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.” What is the authenticity of this Hadeeth?

Answer: “It is not authentic, rather it is a weak Hadeeth, and its attribution to the Prophet صلى الله عليه وسلم is not correct. But it is legislated upon the Believer…at all times to do the Adhkaar (remembrance of Allaah) and Istighfaar and the recitation of the Qur’aan, such things are enjoined at all times. The Believer is recommended to engage in the remembrance of Allaah, praising Him and in doing the Istighfaar, at all times as Allaah تعالى said in His Book:

﴿ يأَيُّهَا الَّذِينَ ءَامَنُواْ اذْكُرُواْ اللَّهَ ذِكْراً كَثِيراً - وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً ﴾

{O you who believe! Remember Allaah with much remembrance. And glorify His Praises morning and afternoon [i.e. the early morning (Fajr) and `Asr prayers].} [Surah al-Ahzaab (33): 41-42]

And the Prophet صلى الله علسه وسلم said: “The dearest words to Allaah are four: Subhaan-Allaah, Al-Hamdulillaah, Wa laa ilaaha illallaah, Allaahu-Akbar. There is no harm for you in which order you begin (them while remembering Allaah)” [Saheeh Muslim (5329) on the authority of Samurah bin Jundub رضي الله عنه]

And he صلى الله علسه وسلم said: “Subhaan-Allaah, wal-Hamdulillaah, wa laa ilaaha illallaaah, wallaahu akbar are from al-baaqiyaat al-saalihaat (the good righteous deeds that last).” [Ibn Jareer al-Tabaree in his Tafseer (15/166) and graded as “Saheeh bi shawaahidihee” (Saheeh due to supporting chains) by Shaikh al-Albaanee in al-Saheehah (3264)]

The Prophet صلى الله علسه وسلم also said: “The Mufarradoon have gone ahead.” They (the Companions of the Prophet) said: “Allaah’s Messenger, who are Mufarradoon?” He صلى الله علسه وسلم said: “They are those males and females who remember Allaah much.” [Saheeh Muslim (6474)]

The remembrance of Allaah is enjoined upon all times, night and day, in travelling and in residence, in the house and on the road, and in Masjid and in other places. And from the Adhkaar is what we have mentioned: Subhaan-Allaah, wal-hamdulillaah, wa laa ilaha illallaah, wallaahu akbar, wa laa haula wa laa quwwata illaa billaah, subhaan Allaahi wa bi hamdih, subhaan Allaahil-`adheem, laa ilaaha illallaahu wahdahoo laa sharika lahoo, lahul-mulk wa lahul-hamd yuhyee wa yumeet wa huwa `alaa kulli shai’-in qadeer, subhaan Allaahi wa bi hamdihi  subhaan Allaahil-`adheem, all these are good.

--end of quote

Source: http://www.binbaz.org.sa/mat/11523

What the Muhadditheen have said about the Hadeeth:

Imaam Tirmidhee said: Mahmoud bin Ghailaan informed us, that Abu Ahmad al-Zubairiee informed us, that Khaaled bin Tahmaan Abu al-`Alaa’ al-Khaffaaf informed us, that Nafi` bin Abu Nafi` informed me on the authority of Ma`qil ibn Yasaar رضي الله عنه that the Prophet صلى الله عليه وسلم said:

“If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.”

[Tirmidhee (2922) and he said: “This narration is strange, and we do not know any other route except this.” It was also reported in Musnad of Imaam Ahmad (19795), al-Daarimee (2/458), al-Baghawee in his Tafseer (7/309) and graded as “Dha`eef” by Shaikh al-Albaanee.]

In the chain of this narration is Khaaled bin Tahmaan. Ibn Hajar said about him in al-Taqreeb: “Truthful, accused of being a Shi`a, and then (in his old age) he mixed up (in the chains of narrations).”

Abu Ja`far al-`Uqailee listed him among the weak narrators.

Ibn Hibbaan mentioned him among the reliable scholars but said used to commit mistakes.

Al-Dhahabee said: “Truthful, Shi`ee.”

Yahyaa ibn Ma`een said: “Dha`eef”, and in another narration from him he said: “Dha`eef, and ten years before his death, he mixed up (got confused in the chains of narrations), but before that, he was reliable.”

A few more weak narrations on the virtues of Surah al-Hashr:

1. On the authority of Ibn `Abbaas رضي الله عنهما that the Prophet صلى الله عليه وسلم said: “The Great names of Allaah are in the last six aayaat of Surah al-Hashr.” [Dha`eef Jami` al-Sagheer (853), and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2773)]

2. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم advised a man that when he goes to bed, to recite Surah al-Hashr. And he صلى الله عليه وسلم said: “If you die, you will a martyr.” Or he said: “you will be from the people of paradise.” [Ibn Sunni (712) and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2217). Ibn Hajar said: “Its chain is very weak”.]
 

3. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Whoever reads the last part of Surah al-Hashr then all his past and future sins will be forgiven.” [Ibn Hajar said in al-Khisaal al-Mukaffirah (1/66): “In its chain is Yazeed bin Aabaan and he is weak. Also in its chain is Muhammad bin Yunus, scholars have spoken a lot about him.”]

4. The Prophet صلى الله عليه وسلم said: “O `Alee! If you feel a headache, put your hand on it (the head) and recite the last part of Surah al-Hashr.” [reported by al-Shawkaanee in al-Fawaaid al-Majmoo`ah (313) with two chains and in both the condition of the narrators are unknown]

5. Abu Umaamah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said: “Whoever recites (in the night) the end part of Surah al-Hashr and then dies, (Jannah) will be affirmed for him. And whoever recites it in the morning and then dies, (Jannah) will be affirmed for him.” [reported by Ibn `Adee in al-Kaamil fee al-Du`afaa’ (4/335) and he said it is a rejected narration. Ibn al-Faisaraanee said in Dhakheeratul Huffaadh (4/2368), in its chain is Saleem bin `Uthmaan who would narrate spurious narrations and this is one of them]

Weakness of the Hadeeth: Virtues of Surah al-Hashr (59)

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Fatwa of Shaikh Ibn Baaz رحمه الله:

Question: Assalaam `alaikum wa rahmatullaahi wa barakaatuh. I ask you about this Hadeeth if it is Saheeh or Dha`eef: on the authority of Ma`qil bin Yasaar on the authority of the Prophet صلى الله عليه وسلم that he said: “If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.” What is the authenticity of this Hadeeth?

Answer: “It is not authentic, rather it is a weak Hadeeth, and its attribution to the Prophet صلى الله عليه وسلم is not correct. But it is legislated upon the Believer…at all times to do the Adhkaar (remembrance of Allaah) and Istighfaar and the recitation of the Qur’aan, such things are enjoined at all times. The Believer is recommended to engage in the remembrance of Allaah, praising Him and in doing the Istighfaar, at all times as Allaah تعالى said in His Book:

﴿ يأَيُّهَا الَّذِينَ ءَامَنُواْ اذْكُرُواْ اللَّهَ ذِكْراً كَثِيراً - وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً ﴾

{O you who believe! Remember Allaah with much remembrance. And glorify His Praises morning and afternoon [i.e. the early morning (Fajr) and `Asr prayers].} [Surah al-Ahzaab (33): 41-42]

And the Prophet صلى الله علسه وسلم said: “The dearest words to Allaah are four: Subhaan-Allaah, Al-Hamdulillaah, Wa laa ilaaha illallaah, Allaahu-Akbar. There is no harm for you in which order you begin (them while remembering Allaah)” [Saheeh Muslim (5329) on the authority of Samurah bin Jundub رضي الله عنه]

And he صلى الله علسه وسلم said: “Subhaan-Allaah, wal-Hamdulillaah, wa laa ilaaha illallaaah, wallaahu akbar are from al-baaqiyaat al-saalihaat (the good righteous deeds that last).” [Ibn Jareer al-Tabaree in his Tafseer (15/166) and graded as “Saheeh bi shawaahidihee” (Saheeh due to supporting chains) by Shaikh al-Albaanee in al-Saheehah (3264)]

The Prophet صلى الله علسه وسلم also said: “The Mufarradoon have gone ahead.” They (the Companions of the Prophet) said: “Allaah’s Messenger, who are Mufarradoon?” He صلى الله علسه وسلم said: “They are those males and females who remember Allaah much.” [Saheeh Muslim (6474)]

The remembrance of Allaah is enjoined upon all times, night and day, in travelling and in residence, in the house and on the road, and in Masjid and in other places. And from the Adhkaar is what we have mentioned: Subhaan-Allaah, wal-hamdulillaah, wa laa ilaha illallaah, wallaahu akbar, wa laa haula wa laa quwwata illaa billaah, subhaan Allaahi wa bi hamdih, subhaan Allaahil-`adheem, laa ilaaha illallaahu wahdahoo laa sharika lahoo, lahul-mulk wa lahul-hamd yuhyee wa yumeet wa huwa `alaa kulli shai’-in qadeer, subhaan Allaahi wa bi hamdihi subhaan Allaahil-`adheem, all these are good.

--end of quote

Source: http://www.binbaz.org.sa/mat/11523

What the Muhadditheen have said about the Hadeeth:

Imaam Tirmidhee said: Mahmoud bin Ghailaan informed us, that Abu Ahmad al-Zubairiee informed us, that Khaaled bin Tahmaan Abu al-`Alaa’ al-Khaffaaf informed us, that Nafi` bin Abu Nafi` informed me on the authority of Ma`qil ibn Yasaar رضي الله عنه that the Prophet صلى الله عليه وسلم said:

“If anyone says on entering the morning: ‘I seek refuge in Allaah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (59) then Allaah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station.”

[Tirmidhee (2922) and he said: “This narration is strange, and we do not know any other route except this.” It was also reported in Musnad of Imaam Ahmad (19795), al-Daarimee (2/458), al-Baghawee in his Tafseer (7/309) and graded as “Dha`eef” by Shaikh al-Albaanee.]

In the chain of this narration is Khaaled bin Tahmaan. Ibn Hajar said about him in al-Taqreeb: “Truthful, accused of being a Shi`a, and then (in his old age) he mixed up (in the chains of narrations).”

Abu Ja`far al-`Uqailee listed him among the weak narrators.

Ibn Hibbaan mentioned him among the reliable scholars but said used to commit mistakes.

Al-Dhahabee said: “Truthful, Shi`ee.”

Yahyaa ibn Ma`een said: “Dha`eef”, and in another narration from him he said: “Dha`eef, and ten years before his death, he mixed up (got confused in the chains of narrations), but before that, he was reliable.”

A few more weak narrations on the virtues of Surah al-Hashr:

1. On the authority of Ibn `Abbaas رضي الله عنهما that the Prophet صلى الله عليه وسلم said: “The Great names of Allaah are in the last six aayaat of Surah al-Hashr.” [Dha`eef Jami` al-Sagheer (853), and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2773)]

2. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم advised a man that when he goes to bed, to recite Surah al-Hashr. And he صلى الله عليه وسلم said: “If you die, you will a martyr.” Or he said: “you will be from the people of paradise.” [Ibn Sunni (712) and graded as “Dha`eef” by Shaikh al-Albaanee in al-Dha`eefah (2217). Ibn Hajar said: “Its chain is very weak”.]

3. On the authority of Anas bin Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Whoever reads the last part of Surah al-Hashr then all his past and future sins will be forgiven.” [Ibn Hajar said in al-Khisaal al-Mukaffirah (1/66): “In its chain is Yazeed bin Aabaan and he is weak. Also in its chain is Muhammad bin Yunus, scholars have spoken a lot about him.”]

4. The Prophet صلى الله عليه وسلم said: “O `Alee! If you feel a headache, put your hand on it (the head) and recite the last part of Surah al-Hashr.” [reported by al-Shawkaanee in al-Fawaaid al-Majmoo`ah (313) with two chains and in both the condition of the narrators are unknown]

5. Abu Umaamah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said: “Whoever recites (in the night) the end part of Surah al-Hashr and then dies, (Jannah) will be affirmed for him. And whoever recites it in the morning and then dies, (Jannah) will be affirmed for him.” [reported by Ibn `Adee in al-Kaamil fee al-Du`afaa’ (4/335) and he said it is a rejected narration. Ibn al-Faisaraanee said in Dhakheeratul Huffaadh (4/2368), in its chain is Saleem bin `Uthmaan who would narrate spurious narrations and this is one of them]

Writing ‘Ya Allaah & Ya Muhammad’

Writing
‘Ya Allaah & Ya Muhammad’
by
Rabee’ ibn Haadee al-Madkhalee

Translated by
Abbas Abu Yahya

The Question:

 

A lot of what we see in certain Masajid is ‘Ya Allaah & Ya Muhammad’ (O Allaah & O Muhammad) written on the Mihrab, is it permissible to pray in the likes of these Masajid?

The answer:

 

This is clear from what we have seen in Pakistan and Afghanistan – with great regret – I swear by Allaah we saw this written in the cars of the Mujahideen; actually those who claim to be Mujahideen! And they would not accept any advice, they would continue upon these aspects of Shirk! You would see it written in their shops and their Masajid: ‘Ya Allaah, Ya Ali, Ya Ghawth, Ya Hussain, Ya AbdulQadir, Ya such and such!!’ as well as other aspects of Shirk!

Seeking aid from other than Allaah is Shirk; by saying ‘Ya Muhammad’, then this is committing Shirk with Allaah (associating partners to Allaah). Muhammad was the Messenger of Allaah, the slave of Allaah and His Messenger –alayhi as-Sallat wa Sallam. Therefore, if one says ‘Ya Allaah and Ya Muhammad’, then that person has made Muhammad as an equal to Allaah Tabaraka wa Ta’ala.

The Messenger –alayhi as-Sallat wa Sallam- did not come except to destroy this polytheism, and to rectify the deviated nation and at the head of what they had was committing Shirk (associating) with Allaah -Azza wa Jal. The Messenger came to purify the Dunyaa, the hearts, the minds and intellects from Shirk with Allaah –Azza wa Jal- and the filth connected with Shirk.

He –alayhi as-Sallat wa Sallam- taught us pure Tawheed with the texts of the Qur’aan, the texts of the Sunnah and practically implementing them. He –alayhi as-Sallat wa Sallam- ordered us to level the graves, and to destroy idols.

The Messenger –alayhi as-Sallat wa Sallam- said:

‘Do not undertake journeys except to three Masajid – only these, not to graves, nor any place [for worship] – the Masjid al-Haraam, and this masjid of mine, and Masjid al-Aqsa.’

This is because these Masajid were built by the Prophets for the Tawheed of Allaah having Ikhlaas (Sincerity) of the Deen for Allaah – Azza wa Jal.

This action of writing ‘Allaah & Muhammad’ began in al-Madinah – since we know these things we can evaluate it – we knew the plots of the Ahl-ul-Bida’. There was a man named Siraaj Rahman a colleague of mine in the University and he was from the students of Abul-Hasan an-Nadawi – I don’t know whether – I saw this in Kenya or a story had been narrated to him that this had begun to spread in al-Madinah. Anyway, he mentioned that Abul-Hasan an-Nadawi said the statement: ‘Allaah & Muhammad’ and this is disbelief, what they mean by this is that Muhammad is a partner to Allaah –Azza wa Jal; Allaah & Muhammad are equal.

There is none worthy of worship in truth except Allaah, Muhammad is the Messenger of Allaah; I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is the Messenger of Allaah, I testify that there is none worthy of worship in truth except Allaah and I testify that Muhammad is His slave and Messenger; this is the highest status for this Noble Prophet –alayhi as-Sallat wa Sallam.

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Do not over praise me, like the Christians over praised the son of Maryam. Indeed I am a slave of Allaah and His Messenger.’

I have seen this clearly and I would have waged war against it, and if I saw it in a Masjid I would advise the Imam of the Masjid. Likewise in Masjid al-Qiblatayn – Masjid al-Amoodi -, I spoke to the Imam, but he did not do anything! So I spoke to al-Amoodi who was responsible for the Masjid, and he hastened – may Allaah reward him with goodness- and effaced these things.

And in the Masjid near my home in al-Madina they had written ‘Allaah & Muhammad’ so I advised the Imam and he said: ‘we will change it, we will change it.’ But he kept postponing it and did not change it! There was a good young man present who said: ‘I’ll sort it out.’ Then he went and covered it, and that was the end of that, and all praise be to Allaah.

One day I was coming from Batthan and entered Madinah and there was a pickup truck in front of me and it had ‘Ya Allaah Ya Muhammad’ written on it in red. So I followed him and he began speeding up, he noticed that I was following him, so he began to speed up even more, so I gave chase and pursued him until we reached Qurban, he stopped his car and got out and said to me: ‘Shall I wipe it off?’ and I hadn’t even spoken to him yet! He knew and felt this is what I was pursuing him about, so I told him ‘Yes, wipe it off.’

This confirms that there is a battle going on, the battle of these grave worshipping deviants in the land of Tawheed!

[Taken From: http://www.sahab.net/forums/index.php?showtopic=128851]

Participating with Christians in their non-religious celebrations

Participating with Christians in

their non-religious celebrations

Q 28: is it permissible for a Muslim to participate with Christians in their non-religious celebrations and share in their sorrows, such as birthday celebrations or sending condolences to
the bereaved in or outside the cemetery?


A: Sharing non-religious celebrations and sorrows with the Christians is not permissible.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.




(Part No. 1; Page No. 431)


The Permanent Committee for Scholarly Research and Ifta'


Deputy Chairman `Abdul-Razzaq `Afify
Chairman `Abdul-`Aziz ibn `Abdullah ibn Baz






Source: http://alifta.net/

فتاوى اللجنة الدائمة

تصفح برقم المجلد > المجموعة الثانية > المجلد الأول (العقيدة) > موجبات الكفر > مشاركة النصارى أفراحهم س 28: هل يجوز مشاركة النصارى في أفراحهم وأحزانهم غير الدينية؟ مثل الاحتفال في ميلاد أحدهم بيوم أو تقديم العزاء (الجزء رقم : 1، الصفحة رقم: 431) لأهل ميتهم في المقبرة أو خارجها، أو ما شابه ذلك. ج28: لا يجوز ذلك. وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم . اللجنة الدائمة للبحوث العلمية والإفتاء نائب الرئيس الرئيس عبد الرزاق عفيفي عبد العزيز بن عبد الله بن باز

Is Tasawwuf pure Tawhîd?

Is Tasawwuf pure Tawhîd? 

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://alfawzan.ws/sites/default/files/tg–1431-10-19_0.mp3
Date: 1431-10-19/2010-09-27
Reference: Darulhadith.com
http://aFatwa.com

Question: There are those who say that Tasawwuf is pure Tawhîd.

Shaykh al-Fawzân: Yes, according to him. It is like that according to him. As for those who stick to the truth, then pure Tawhîd is to only worship Allâh and not Tasawwuf.

“The greatest Jihâd is to speak a word of truth before an unjust ruler” | al-Fawzân

“The greatest Jihâd is to speak a

word of truth before an unjust

ruler” | al-Fawzân

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://alfawzan.ws/node/13518
Date: 1432-11-09/2011-10-06
Reference: Maktabah Darulhadith.com
http://aFatwa.com

Question: Is not your verdict about it being obligatory to advise the ruler in seclusion contradicting the words of the prophet (sallâ Allâhu ‘alayhi wa sallam):

“The greatest Jihâd is to speak a word of truth before an unjust ruler.”?

Shaykh al-Fawzân: All praise is due to Allâh. He said:

“…before an unjust ruler.”

Thus, this is in seclusion and before him. It does not occur outside of his place and sitting. You came with something that is evidence a

The Mufti of Saudi Arabia about al-’Arifi’s view of the injustice of the leader

The Mufti of Saudi Arabia

about al-’Arifi’s view of the

injustice of the leader

Scholar: ´Allâmah ´Abdul-´Azîz bin ´Abdillâh Âl ash-Shaykh
Source: http://www.sahab.net/forums/index.php?showtopic=129141
Reference: Darulhadith.com
http://aFatwa.com

What was said by al-’Arifi:

Host: How do we combine between the command of the prophet (sallâ Allâhu ‘alayhi wa sallam) to hear and obey the leader even if he flogs your back and takes your property1 and what the people are doing today? al-’Arifi: “There is of course a difference if the ruler attacks one individual. Muslim reports that the prophet (sallâ Allâhu ‘alayhi wa sallam) said: “Hear and obey even if he flogs your back and takes your property.” This is regarding if the ruler attacks one individual that he has a problem with. Otherwise the ruler is good. But in this case he comes to one person and flogs his back and takes his property. It should be said to this person not to rise up and incite towards rebellion or rebel with armor against him. For the disadvantage of this deed is greater than him having flogged you. Look whether you can take your money from him in a different way. What we are speaking of is if the ruler takes money from the entire population. 1: “…You should hear and obey the ruler, even if he flogs your back and takes your wealth, then still hear and obey.”” [Reported by Muslim (Eng. trans. 3/1029/no.4554).]

The Mufti of Saudi Arabia:

Question: Does the Hadîth of the prophet (sallâ Allâhu ‘alayhi wa sallam):

“Hear and obey even if he flogs your back and takes your property.”

only apply to individual cases and that it does not apply to the general injustice or does it cover all injustice?

‘Abdul-’Azîz Âl ash-Shaykh: It is general. It is obligatory to obey the ruler even if he is sinful. It is obligatory to obey. Through the obedience, the matters and conditions are managed correctly, even if there were to exist errors. However, this error should be looked at in proportion to the all-encompassing prosperity.

As for rebellion and disobedience against the rulers, then only Allâh knows what tribulation and mess it all leads to. Draw lessons from some Islâmic countries that suffer from revolts and which they call as “The Arab spring”. Just look at the tribulations that have resulted from them!

O brothers! To hear and obey the ruler is a way to reach a stable, secure, safe and good life. Disobedience and discord for the best of the individuals is extremely harmful. We have to hear and obey and believe that we are obliged to hear and obey, strengthen, stand by their side and defend the rulers we have pledged allegiance to in accordance with the Qur’ân and Sunnah and not wish them and our country evil.

al-Fawzân about al-’Arifi’s view of the injustice of the leader

al-Fawzân about al-’Arifi’s view of the injustice of the leader

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://www.sahab.net/forums/index.php?showtopic=128956
Reference: Darulhadith.com
http://aFatwa.com

What was said by al-’Arifi:

Host: How do we combine between the command of the prophet (sallâ Allâhu ‘alayhi wa sallam) to hear and obey the leader even if he flogs your back and takes your property1 and what the people are doing today? al-’Arifi: “There is of course a difference if the ruler attacks one individual. Muslim reports that the prophet (sallâ Allâhu ‘alayhi wa sallam) said: “Hear and obey even if he flogs your back and takes your property.” This is regarding if the ruler attacks one individual that he has a problem with. Otherwise the ruler is good. But in this case he comes to one person and flogs his back and takes his property. It should be said to this person not to rise up and incite towards rebellion or rebel with armor against him. For the disadvantage of this deed is greater than him having flogged you. Look whether you can take your money from him in a different way. What we are speaking of is if the ruler takes money from the entire population. 1: “…You should hear and obey the ruler, even if he flogs your back and takes your wealth, then still hear and obey.”” [Reported by Muslim (Eng. trans. 3/1029/no.4554).]

Shaykh al-Fawzân’s statement regarding this explanation of the Hadîth:

Question: What do you say about the one who says that the Hadîth [regarding that one should] hear and obey if one were to be flogged only applies to the just ruler who attacks one individual….

Shaykh al-Fawzân: That is his own understanding. I have heard him myself. It is his own understanding. He should not explain the speech of the messenger (sallâ Allâhu ‘alayhi wa sallam) in that way. This person follows his desire and wants to interpret the words of the messenger in accordance with his desire and lust. It is not allowed. He puts words into the messenger’s (sallâ Allâhu ‘alayhi wa sallam) mouth. It is very dangerous.

Women lightening their eyebrows

Women lightening their eyebrows

Fatwa no. 21778

Q: The habit of lightening eyebrows has recently spread among women; they lighten the hairs below and above the eyebrow, so that it resembles Nams (removing hair from the face/eyebrows). This habit is an imitation of Western countries. The lightening substance is also medically harmful. What is the ruling of Shari`ah (Islamic law) on this deed? Please advise. May Allah reward you! It is worth mentioning that most women request a written Fatwa (legal opinion issued by a qualified Muslim scholar), and refuse to abide by verbal ones. May Allah make us benefit from it and preserve the religion of this Ummah (nation based on one creed). Indeed, He is the One able to do so.

A: it is not permissible to lighten above and below the eyebrows in the way that was mentioned, as it entails changing Allah's creation and resembles Nams which is prohibited,

(Part No. 24; Page No. 104)

being in the same sense. It is even more prohibited if it entails imitation of non-Muslims, or if it is harmful to the body or hair. This is because Allah (Exalted be He) says: ...and do not throw yourselves into destruction The Prophet (peace be upon him) also said: "There should be neither harming nor reciprocating harm." May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

Member	Member	Chairman
Salih Al-Fawzan	`Abdullah ibn Ghudayyan	`Abdul-`Aziz Al Al-Shaykh

Source:  http://www.alifta.net

نتيجة البحث فتاوى اللجنة الدائمة للبحوث العلمية والإفتاء>المجموعة الأولى>المجلد الرابع والعشرون (كتاب الجامع 1)>كتاب الجامع>اللباس والزينة>تشقير الحاجبين من النساء الفتوى رقم ( 21778 ) س: انتشر في الآونة الأخيرة بين أوساط النساء ظاهرة تشقير الحاجبين، بحيث يكون هذا التشقير من فوق الحاجب ومن تحته بشكل يشابه بصورة المطابقة للنمص، من ترقيق الحاجبين، ولا يخفى أن هذه الظاهرة جاءت تقليدًا للغرب، وأيضًا خطورة هذه المادة المشقرة للشعر من الناحية الطبية، والضرر الحاصل له، فما حكم الشرع في مثل هذا الفعل؟ أفتونا مأجورين، علمًا بأن الأغلبية من النساء عند مناصحتها تطلب ما كتب من اللجنة وترد الفتوى الشفهية، فنرغب حفظكم الله إصدار فتوى، سائلين الله عز وجل أن ينفع بها ويحفظ لهذه الأمة دينها إنه ولي ذلك والقادر عليه. ج: تشقير أعلى الحاجبين وأسفلها بالطريقة المذكورة لا تجوز؛ لما في ذلك من تغيير خلق الله سبحانه، ولمشابهته للنمص ( الجزء رقم : 24، الصفحة رقم: 104) المحرم شرعًا، حيث إنه في معناه، ويزداد الأمر حرمة إذا كان ذلك الفعل تقليدًا وتشبهًا بالكفار، أو كان في استعماله ضرر على الجسم أو الشعر، لقول الله تعالى:    وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ   البقرة : 195 , وقوله صلى الله عليه وسلم:  لا ضرر ولا ضرار  .وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم. اللجنة الدائمة للبحوث العلمية والإفتاء عضو عضو الرئيس صالح الفوزان عبد الله بن غديان عبد العزيز آل الشيخ

TAFSIR OF SOME OF THE AYAT OF THE QUR’AN IN RELATION TO THE KHAWAARIJ

TAFSIR OF SOME OF THE AYAT OF THE QUR’AN IN RELATION TO THE KHAWAARIJ

 

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمُ الكَافِرُونَ

“And whosoever does not judge by what Allah has revealed, such are the disbelievers.” (1)

i. Abu Hayyan al-Andalusi (dead 745 AH) said:

“The Khawarij use this Ayah as evidence to show that anyone who has disobeyed Allah has become a Kafir (disbeliever). They say that this is textual evidence that anyone who judges with other than anyone who sins has indeed judged with other than what Allah has revealed thus making the ruling of Kafir obligatory upon him”. (2)

ii. From al-Hasan who said:
“One day ‘Uthman bin ‘Affan came out, to speak to us, but some of the Khawarij would interject his speech, and they began to throw soft sand up in the air, so much so that you could not see the sky.”
Al-Hasan said:
“We heard a voice from the some of the rooms of the wives of the Prophet , and it was said, this was the voice of the mother of the believers ! I heard her and she was saying:{ Indeed your Prophet has cleared himself from those who divided his religion and entered into partisanship.}

And She recited:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعاً لَّسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

Verily, those who divide their religion and break up into sects (all kinds of religious sects)[2], you (O Muhammad صلى الله عليه وسلم) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do. (3)

It is narrated from Abu Hurairah , that this Ayah was revealed regarding this Ummah. And From Abu Umama who said:

“They are the Khawarij.”

Al-Qadi said:

“The apparent meaning of the Qur’an indicates that anyone who innovates an innovation into this Din from the Khawarij and from other than them, then he enters into this Ayah, because if they innovated then they have debated, quarrelled,divided and become parties.”(4)

iii.From these Ayat is the saying of Allah :

قُلْ هُوَ القَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَاباً مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ

Say: "He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another." (5)

From Ibn Abbas who said:

"To cover them with confusion in party strife is the different types of desires."

Ash-Shatabi (d.790) said:

“So according to this statement, the saying of Allah, the Mighty and Majestic: “...and make you taste the violence of one another” would mean: Some people making Takfir of others until they fight one another, as the Khawarij did when they rebelled against Ahlus-Sunnah wa-al Jama-ah” (6)

iv. In the Sahih of al-Bukhari from ‘Amr from Mus’ab who said:
“I asked my father about the statement of Allah, the Most High:
 
قُلْ هَلْ نُنَبِّئُكُم بِالأَخْسَرِينَ أَعْمَالاً

Say (O Muhammad صلى الله عليه وسلم): "Shall We tell you the greatest losers in respect of (their) deeds? (7)

Are they the Hururiyah? (8) He said: “No.They are the Jews and the Christians. As for the the Jews they belied Muhammad, and as for the Christians, then they belied Paradise, and they said there is no food there nor any drink. The Hururiyah are: “Those who break Allah’s covenant after accepting it.” (9) Sa’d bin Abi Waqas used to call them evil people.” (10)

v. In the Tafsir of Sa’id bin Mansur from Mus’ab bin Sa’d who said:
“I asked my father about:
 
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً

"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds.” (11)

Are they the Hururiya? He said: “No; they are the companions of monasteries, however, the Hururiya are those about whom Allah says:

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allâh), Allâh turned their hearts away (from the Right Path). (12)

It is conveyed by ‘Abd bin Humaid from Humaid bin Mahran who said:
“I heard al-Hasan say: ‘What do the people with these evil desires do with these Ayat in Ali ‘Imran:

 وَلاَ تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ البَيِّنَاتُ

 And be not as those who divided and differed among themselves after the clear proofs had come to them.

He said: “They throw the clear signs- I swear by the Lord of the Ka’bah – behind their backs”.
Also from Abu Umamah who said:

“They are the Hururiya.” (13)

The conclusion of what Imam Ash-Shatabi said regarding these previous Ayat:
“So these previous Ayat and from Sa’d bin Abi Waqas , about the saying of Allah :
 
الذين ينقضون عهد الله من بعد ميثاقه ويقطعون ما أمر الله به أن يوصل ويفسدون في الأرض أولئك هم الخاسرو“

Those who break Allâh’s Covenant after ratifying it, and sever what Allâh has ordered to be joined (as regards Allâh’s religion of Islâmic Monotheism, and to practise its laws on the earth and also as regards keeping good relations with kith and kin), and do mischief on earth, it is they who are the losers. (14)

This Ayah includes the Ahlul Bid’ah because the people of Hurura (15) had these characteristics combined in them, namely breaking Allah’s agreement, and separating what Allah has ordered to be practiced, and making mischief on the earth.

Firstly: because they left the correct way, and this has been testified, by the Messenger of Allah , as the Khawarij interpreted the Ayat with the wrong explanation. This is what innovators do, and this is the door through which they enter. Secondly: because they exaggerated concerning the rulings of the Qur’an and the Sunnah, and they exaggerated excessively.

So the people of Hurura and other than them from the Khawarij, separated the saying of Allah:

“Indeed the Hukm is only for Allah” (16)

From another saying of Allah :

“...as adjudged by two just men among you...” (17)

And other similar Ayat, just as the other innovators have done.

Thirdly: because the Hururiya unsheathed their swords against the worshippers of Allah, and that is the height of evil on the earth. This is widespread amongst most of the Ahlul-Bida’ah. The rest of Ahlul-Bida’ah spread evil in the form of causing enmity and hatred between the people of Islam.” (18)

Notes:
(1) Surat al-Maidah: 44

(2) Bahr al-Muhit, 3/493

(3) Surat al-An’am:159

(4) Al-Itisam by ash-Shatabi, vol.1/84

(5) Surat al-An’am:65

(6) Al-Itisam by ash-Shatabi, vol.1/86

(7) Surat al-Kahf:103

(8) Dr.Awaji said: “This is an ascription to the place where their ancestors rebelled when they split away and rebelled against the army of the Imam ‘Ali and they went to that place. So this faction was ascribed to this place, which is a place near Kufa called Hurura.” [al-Khawarij, p.32]. Al-Ashari said: “The reason they were called Hururiya because they stated in a place called Hurura at the beginning of their rebellion.” [See al-Maqalat of al-Ashari 1/207]

(9) Surat al-Baqarah: 27

(10) Al-Itisam, ash-Shatabi, vol.1/89, Fathul-Bari 8/4728/425, Kitab Tafsir, Chapter: “Say:’Shall We tell you who are the greatest losers in respect to their deed’s’”.

(11) Surat al-Kahf: 104.

(12) Surat Saff:5

(13) Al-I’tisam of ash-Shatabi, vol.1/89.

(14) Al-I’tisam of ash-Shatabi, vol.1/74.

(15) Surat al-Baqarah: 27

(16) A village about two miles from Kufa

(17) Surat al-An’am: 57

(18) Surat al-Maidah: 95

(19) Al-It’isam by ash-Shatabi, Vol. 1/90-91

From the book: “The Religious Insurgency of the Khawarij” The Khawarij and their characteristics".