The Ruling on Eating With the Family When They Are Watching the Television
Shaikh Zayd al-Madkhali رحمه الله
Questioner: The female questioner from Morocco says: my family watches television and I am forced to sit with them when eating. I am not able to detest it except with my heart. Is there any sin on me?
Answer: “In any case, Allah says:
فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ
So keep your duty to Allah and fear Him as much as you can
[64:16]
Not everything that is displayed on the television is considered unlawful. What is displayed of benefit, like admonishments and lectures. As for that which there is no good in it, then it is a must upon men and women, both to avoid it. Like the emergence of men and the emergence of women in beautiful clothing and music and the likes of unlawful things for both men and women. So nothing is taken from the television except that which is beneficial in a persons religion or worldly life”
Ibn Rajab: "Some scholars said: If you have a big stomach, you should consider yourself disabled until you become slim." (al-Jami', p. 519, afatwa.com)
•Criticized for his big stomach just as he is done for his sins:
Salamah bin Sa'id: "A person is criticized for his big stomach just as he is criticized for his sins." (al-Jami', p. 519)
• Eat less!
Abu 'Imran al-Juni: "The one who wants to have an enlightened heart should eat a little." (al-Jami', p. 519)
Sufyan ath-Thawri: "If you want to feel well and sleep a little, you should eat little." (al-Jami', p. 520)
The Prophet said: (In a dream, I saw someone) whose head was being crushed with a stone (and he) was the one who learnt the Qur’an but never acted on it, and slept ignoring the compulsory prayers.
Shaykh Uthaymeen rahimahullah Question: What is the ruling on delaying prayer due to work?
Answer: “If delaying the prayer is from the beginning of the time until it’s end only; however, he the prayer is in its time, then there is nothing upon him. This is because preceding the prayer to the beginning time is by way of excellence, not obligation. This is if there is no congregation in the masjid. Otherwise, it is obligatory to be present for the congregation, except if he has a need to leave it off.
As for delaying the prayer after its time exits, then this is not allowed. Except if a person forgets or is overcome by work that it distracts from the prayer. The Prophet sallahu alayhi wa salam said:
من نام عن صلاة أو نسيها فليصلها إذا ذكرها
"If any one of you forgets a prayer or sleeps and misses it, let him pray it when he remembers it.’
So this one, when he remembers it he prays it. There is no blame on him. As for if he remembers; however, due to the busyness he is involved in he delays it [after its time] then this is unlawful. If he prays it after the time in this condition, then it is not accepted due to the statement of the Prophet sallahu alayhi wa salam:
من عمل عملاً ليس عليه أمرنا فهو رد
"He who innovates something in this matter of ours (i.e., Islam) that is not of it will have it rejected (by Allah)".
Shaikhul Islaam Ibn Taymiyyah rahimahullah mentioned whoever delays the prayer from its time without a legislated excuse, then there is no prayer for him because he removed it from the time which it he was ordered to fulfill it in without a need. So he has come with an action which is not from the affair of Allah and His Messenger. And is the Muwaffaq”.
[Majmoo’ al-Fatwa wa Rasail (12/32)]
من عمل عملاً ليس عليه أمرنا فهو رد)) (1)
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22) وسئل فضيلة الشيخ: عن حكم تأخير الصلاة من أجل العمل؟
فأجاب بقوله: إذا كان التأخير من أول الوقت إلى آخره فقط ولكن الصلاة وقعت في وقتها فلا شيء عليه، لأن تقديم الصلاة في أول وقتها على سبيل الأفضلية لا على سبيل الوجوب، هذا إذا لم يكن هناك جماعة في المسجد، وإلا وجب عليه حضور الجماعة، إلا أن يكون له عذراً في تركها. وأما إذا كان هذا التأخير إلى ما بعد خروج الوقت فإن ذلك ليس بجائز، اللهم إلا إذا نسي الإنسان واستغرق في الشغل حتى ذهل عن الصلاة فإن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يقول: " من نام عن صلاة أو نسيها فليصلها إذا ذكرها " (2) فهذا إذا ذكر يصليها ولا حرج عليه، وأما أن يذكر الصلاة ولكن نظراً لهذا الشغل الذي هو مرتبط به أخرها من أجله فهذا حرام ولا يجوز، ولو صلاها بعد الوقت في هذه الحال لم تقبل منه لقول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " من عمل عملاً ليس عليه أمرنا فهو رد " وقد ذكر شيخ الإسلام ابن تيمية رحمه الله أن من تعمد تأخير الصلاة عن وقتها بدون عذر شرعي فإنه لا صلاة له، لأنه أخرجها عن الوقت الذي أمر أن يؤديها فيه بلا عذر فيكون قد عمل عملاً ليس عليه أمر الله ورسوله، والله الموفق.
The Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said:
I saw myself (in a dream) entering Paradise, and there I saw Ar-Rumaysa’ – the wife of Abu Talhah – and I heard the sound of footsteps. I said, “Who is this?” He said, “It is Bilal.” And I saw a palace, in the courtyard of which there was a young woman. I said, “Whose (palace) is this?” They said, “(It is) ‘Umar’s.” I wanted to go in and look around, but then I remembered your protective jealousy. ‘Umar said, “May my father and mother be sacrificed for you, O’ Messenger of Allaah! Would I feel jealous towards you?”
[Narrated by Muslim 2394, and Bukhaari 3476 & 6620]
According to another report the Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said: Whilst I was sleeping, I saw myself in Paradise, and there was a woman doing wudoo’ beside a palace. I said, “Whose palace is this?” They said, “(It is) ‘Umar’s.” Then I remembered your protective jealousy so I turned away. ‘Umar wept and said, “Would I feel protective jealousy towards you, O’ Messenger of Allaah?”
[Narrated by Muslim 2395]
His Refusal Of A Gift For His Wife
Ibn ‘Umar said:
Abu Moosa Al-Ash’ari gave a mat to ‘Umar’s wife ‘Aatikah Bint Zayd, and I think that it was one cubit and a handspan. ‘Umar saw it with her and said, “Where did you get this from?” She said, “Abu Moosa Al-Ash’ari gave it to me.” ‘Umar took it and hit her with it, then he said, “Bring Abu Moosa to me.” So he was brought to him and he (Abu Moosa Al-Ash’ari) said, “Don’t be hasty, O’ Ameer Al-Mu’mineen (Leader of the believers).” ‘Umar said, “What made you give gifts to my womenfolk?” Then ‘Umar took it and hit him with it, and said, “Take it, we have no need for it.”
[Taken from ‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, Pp. 134-135 & 251]
Question: What is the ruling of the prayer behind the one who smokes? Answer: If you can find other than him as an Imaam then do not pray behind him, and if you cannot but find an Imaam who smokes then it is an obligation that you pray behind him – and do not pray by yourself – and Allaah knows best. Shaykh `Abdur-Rahmaan as-Sa`dee رحمه الله Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120 [To read this article in spanish click here] Translated by Aboo Haatim Muhammad Farooq Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=664
Ibn al-Qayyim said, “So whoever does not punish his devil in this abode through the remembrance of Allaah تعالى and tawheed, and seeking forgiveness from Him and obeying Him, then his devil will punish him in the Hereafter with the torment of the Fire—so everyone must punish his devil or else his devil will punish him.” Badaa’i’ut-Tafseer, vol. 5, p. 450. [To read this article in spanish click here] Source: http://giftsofknowledge.net/2015/10/20/on-your-devil/
Sa’ad narrated to me – and he was resident in Al-Madeenah: that the war waged by the Sharif against the Turks[1] was the reason behind why the Ansaar were expelled from Al-Madeenah. So the Turks would expel the people from Al-Madeenah with force and scattered them between Ash-Shaam and Egypt and other than them. The cause of this was that they (the Turks) intended to make Al-Madeenah a garrison city.
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[1] The Arab revolt led by the Sharif of Makkah against the Ottoman Turks during the First World War. [Translators note]
Shaikh Uthaimeen, may Allaah have mercy on him, said, “The statement made about a dead person that, ‘He has been buried in his final resting place,’ is haram and not permissible, since when you say, ‘… in his final resting place,’ then according to that the grave is the last thing for him, and that implies a denial of the Resurrection.” Fataawa Arkaan al-Islaam p. 243.
Shaykh Zayd al-Madkhali رحمه الله Question: We have with us in Morocco buses which have free-mixing between men and women, such that a man sits near a woman in the seating. And everyone crowds when exiting from the [bus]. Is riding on these buses allowed or not?
Answer: “If the Muslim, especially the student of knowledge, is able to find a means other than this means, then it is better. This is because a person is weak when looking at women. If he does not find this means and he is forced to ride it, then there is no harm even if women ride. However, he lowers his gaze and he does not sit next to a woman directly and it is upon him to give advice in accordance to the need”
حكم ركوب حافلات النقل المختلطة ؟ ا
بسم الله الرحمن الرحيم
السائل :
عندنا في المغرب حافلات نقل فيها اختلاط بين الرجال و النساء بحيث يجلس الرجل بقرب المرأة في المقعد و يتزاحم الكل عند النزول منها فهل ركوب هذه الحافلات جائز أم لا ؟
الشيخ زيد المدخلي - حفظه الله - :
إن وجد المسلم و بالأخص طالب العلم إن وجد وسيلة غير هذه الوسيلة فهو خير له لأن الإنسان ضعيف عند النظر إلى النساء و إن لم يجد هذه الوسيلة و اضطر إلى الركوب فلا حرج أن يركب و لو في المركب نساء و لكن عليه بغض البصر و عليه أن لا يجلس بجوار المرأة مباشرة .
The ruling on playing with money and scattering it during celebrations
Question: What is the ruling on playing with money and scattering it during celebrations? Sometimes, it is scattered on some people by way of bragging and boasting?
Answer: “It is not allowed. The Prophet sallahu alayhi wa salam prohibited wasting money. It is obligatory to preserve the money, not to waste it and be extravagant, nor waste it in competitions and in other than that [of things] which do not have benefit. He is responsible for this wealth.
[The Prophet sallahu alayhi wa salam said]:
(( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).
The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about four (matters):[and he sallahu alayhi wa salam mentioned from them] about his wealth – how he earned it; 3) and where he spent it…”
[Saheeh Targheeb no. 3593]
العبث بالأموال ونثرها
السؤال:
حكم العبث بالأموال ونثرها في الأفراح، وأحيانا قد ينثرها على بعض الناس من باب التباهي والتفاخر؟
الجواب : لا يجوز، نهى النبي صلى الله عليه وسلـم عن إضاعة المال، ويجب حفظ المال وعدم التبذير والإسراف، وعدم إضاعته في المسابقات وغير ذلك من غير ما فائدة، وهو مسئول عن هذا المال، (( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).
Speaking about the people of innovation and those who carry unsound concepts or a methodology which is not upright, (then) this is from advice, and not backbiting.
Rather it is (an act of) sincerity to Allaah, His Book and His Messenger (by carrying out what is commanded and forbidding evil etc) and it is (act of sincerity) to the muslims (by giving them good advice).
So if we see an innovator spreading his innovation then it is obligatory that we make clear that he is an innovator so that the people are saved from his evil.
(Likewise) If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.(Likewise) If we see a person who has a specific methodology (whose) outcome is evil then it is obligatory for us to clarify that so that the people are saved from his evil, and this (done) out of sincerity to Allaah, His Messenger and His Book; and it is sincerity to the rulers and their subjects (by giving good advice so that they saved from evil etc).
Regardless of whether speaking about the people of innovation is (done) amongst students (of knowledge) or in other gatherings, this is not backbiting.
And as long as we fear the spread of these innovations, or that concept or that methodology which is in opposition to the methodology of the Salaf; it is obligatory that we clarify so the people are not deceived by that.
Ibn Taymiyah: intercourse is more important than feeding her
Shaykh al-Islam Ibn Taymiyah رحمه الله was asked about a man who stayed away from his wife for a month or two months and did not have intercourse with her; was there any sin on him or not? Could the husband be asked to do that?
He replied:
The husband is obliged to have intercourse with his wife on a reasonable basis, which is one of the most important rights that she has over him; it is more important than feeding her. It was said that what is obligatory with regard to intercourse is once every four months, or according to her need and his ability, just as he should feed her according to her need and his ability. And the latter is the more correct opinion.
Majmoo‘ al-Fataawa, 32/271
شيخ الإسلام ابن تيمية رحمه الله:
عن الرجل إذا صبر على زوجته الشهر والشهرين لا يطؤها ، فهل عليه إثم أم لا ؟ وهل يطالب الزوج بذلك ؟ .
فأجاب :
" يجب على الرجل أن يطأ زوجته بالمعروف ، وهو من أوكد حقها عليه ، أعظم من إطعامها ، والوطء الواجب قيل : إنه واجب في كل أربعة أشهر مرة ، وقيل : بقدر حاجتها وقدرته ، كما يطعمها بقدر حاجتها وقدرته ، وهذا أصح القولين" " مجموع الفتاوى " ( 32 / 271 ).
Shaykh al-Islam Ibn Taymiyah رحمه الله said:
Causing harm to the wife by not having intercourse is grounds for annulment in all cases, whether the husband did that intentionally or otherwise, and whether he was able to do it or not; it is like maintenance, and even more important.
Establish a mahram relationship:breastfeeding and their rulings
Shaykh Muhammad ibn Saalih al-‘Uthaymeen رحمه الله said: The words “and one who is not pregnant” mean: if a woman breastfeeds a child without having been pregnant. This happens a great deal: if a child cries, a woman comes along who has no milk and is not married, and she gives him her breast in order to quieten him, and the sucking stimulates milk production. If he breastfeeds five times or more, does he become a son to her? The author said no, because that came about without there having been a pregnancy. But this reason is not sufficient to prove his point. The correct view, which is held by the three imams, is that it does create the mahram relationship; if the child breastfeeds from a woman five times, then he becomes a son to her, whether she was a virgin or beyond the age of childbearing or had a husband. The evidence that it established the mahram relationship is based on the text and rational evidence.
The textual evidence for that is the general meaning of the words of Allah (interpretation of the meaning): “Forbidden to you (for marriage) are: … your foster mother who gave you suck…” [an-Nisa’ 4:23]. And there is nothing in the Qur’aan or Sunnah to stipulate that the milk should be the result of pregnancy, so the general meaning of the text still stands.
The rational evidence is that the wisdom behind the milk establishing the mahram relationship is the nourishment of the child thereby. If the child is nourished by it, then the reason for it creating the mahram relationship has been established. With regard to the verse (interpretation of the meaning) “The mothers shall give suck to their children…” [al-Baqarah 2:233], what it refers to what the mother should do of completing the term of breastfeeding. So the correct view is that a woman’s milk creates the mahram relationship whether it is the result of pregnancy or otherwise. So the milk of a virgin creates the mahram relationship, and the milk of an old woman who has no husband and is past the age of childbearing creates the mahram relationship.
From ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 13/440, 441
الشيخ محمد بن صالح العثيمين – رحمه الله - : " قوله " وغَيْرُ حُبْلَى " يعني : لو أن امرأة أرضعت طفلاً بدون حمل ، وهذا يقع كثيراً فإن بعض الصبيان يبكي فتأتي امرأة ليس فيها لبن ولم تتزوج فتلقمه ثديها تريد أن تسكته ، ومع المص تدر عليه ، ويكون فيها لبن ، ويرضع خمس مرات أو أكثر ، فهل يكون ولداً لها ؟ يقول المؤلف : لا ؛ لأنه حصل من غير حمل ، وهذا التعليل لا يكفي في عدم إثبات هذا الحكم المهم ، والصواب الذي عليه الأئمة الثلاثة : أنه محرِّم ، وأن الطفل إذا شرب من امرأة خمس مرات فإنه يكون ولداً لها ، سواء كانت بكراً أم آيسة أم ذات زوج ، فهو محرِّم بالدليل والتعليل .
فالدليل : عموم قول الله تبارك وتعالى ( وَأُمَهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ ) وليس في الكتاب ولا في السنَّة اشتراط أن يكون اللبن ناتجاً عن حمل فتبقى النصوص على عمومها .
والتعليل : أن الحكمة من كون اللبن محرِّماً هو تغذي الطفل به ، فإذا تغذى به الطفل حصل المقصود ، أما الآية ( وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ ) إنما سيقت لبيان ما يجب على الأم من إتمام الرضاعة ، فالصواب إذاً : أن لبن المرأة محرِّم سواء صار ناتجاً عن حمل أو عن غير حمل ، فلبن البكر محرم ، ولبن العجوز التي ليس لها زوج وأيست محرم " الشرح الممتع على زاد المستقنع " ( 13 / 440 ، 441 ) .
Question: What is the ruling of the child leading the one who is mature/of age in prayer?
Answer:
It is correct, that the leading of the child for the one who is mature/of age is correct in the obligatory prayer as well as the optional, and it is a narration which has come from (Imaam) Ahmad – many of the companions (of the madhab) chose this (opinion).
Question: What is the ruling if I see someone committing a sin and I do not advise him under the pretense that he already knows the ruling? Answer: Man commits sins while he knows, but this is from the ignorance of man. Certainly ignorance is that which overcomes his heart the moment he practices or does actions of disobedience; then he forgets the punishment and threat of Allaah. Allaah the most High says, “The repentance accepted by Allah is only for those who do wrong in ignorance”(4:17) He described them with ignorance even if they were people who possessed knowledge. But the moment they began practicing evil and fell into it; the ignorance over took their hearts, and man (then) forgets about the greatness of Allaah and the completeness of His knowledge; Allaah’s acquaintance of him, and that Allaah sees him and knows his secrets. This one becomes neglectful of all of these affairs. So there is a must to give him advice, and warn him regarding the anger of Allaah; so that you establish that which is obligatory upon you in calling to Allaah. As the prophet ملسو هيلع للها ىلص said: “if one of you sees an evil then let him change with hand, and if he is not able then with his tongue, and if able to; then in his heart that is the weakest of faith” Translator: Abu Anas Atif Hasan Posted with Permission from : Al-Binaa Publishing | Durham NC Source: http://salaf-us-saalih.com/2013/08/13/what-is-the-ruling-if-i-see-someone-committing-a-sin-and-i-do-not-advise-him-shaykh-abdul-azeez-aali-shaykh/
‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said: While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’ Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.” Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’ Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44. Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74
In highlighting the reason why some of the youth diverge away from the correct methodology, Shaikh Saalih Al-Fawzaan (hafidhahullaah) explains how detaching from the scholars and from their guidance whilst allowing oneself instead to be influenced by deviant ideologies is the cause of divergence from the truth: The Shaikh states: “These youth who have diverged away from the Salafi manhaj (methodology) in da’wah – did so because they were affected by these ideologies which came in from outside. As for the callers and the youth who remained keeping a link/attachment with their scholars; then they were not affected by such incoming ideologies. So these people – and all praise is for Allaah – are upon steadfastness – just as their pious predecessors were.
Therefore the grounds for this division returns back to the da’wah based ideologies and methodologies conducted by suspicious and doubtful people – or people who are astray and desire the termination of this blessing in which we live within this country. This being by way of: peace and stability and ruling by way of the Sharee’ah and the abundant good of this country – that is not to be found in any other country. They desire to make divisions between us; and to draw our youth away and to remove the trust from our scholars – and thus at that time there will occur – and Allaah’s refuge is sought – that which would not have a praiseworthy outcome…” The Shaikh continues later stating:
“I say: no one violates the honour of the upright scholars who are upon the truth except one of three types of people: 1. Either a hypocrite – whose hypocrisy is known. 2. Either a faasiq (evil-doer) who hates the scholars because they prohibit him from evil-doing. 3. Or either an astray hizbee who hates the scholars because they do not agree with him over his hizbiyyah (partisanship) and with his astray ideologies.”
بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
The snake and snake venoms have stimulated the mind and imagination of humankind since the beginning of records about society. No animal has been more worshipped yet more cast out, more loved yet more despised than the snake. The essence of the fascination with fear of the snake lies within the creature’s venom. Snakes have been used for worship, magic potions and, medicine, and they have been the symbol of love, health, disease, medicine, pharmacy, immortality, death and even wisdom. In the Sumer civilization (B.C. 2350-2150), designs with 2 snakes appeared. In Greek mythology (B.C. 2000-400), statues of Asclepius (“god” of Medicine), with “Caduceus”, and his daughter Hygeia (“goddess” of Health), holding a snake and bowl, were created as symbols for medicine and health, respectively. A kind of Caduceus (1 snake and 1 staff) has been used as a symbol by the World Health Organization (WHO) and a snake and bowl as a symbol of pharmacies in Europe. Snakes have also been worshipped by the Hindus. In ancient Egypt, snake designs were used in hieroglyphs. In China, dried bodies of about 30 species of snakes are still using as Chinese medicines.
These symbols and its variants are largely found in the Pharmacies and medical places like hospitals and clinics:
1. The serpent of Epidaurus on the staff of Aesculapius (Asclepius):
Aesculapius was one of the Greek “gods” of medicine and is often depicted holding a staff with a snake coiled around it. The snake has represented wisdom, immortality and healing in a lot of cultures long before its association to ancient Greece.
2. The bowl of Hygeia with the serpent of Epidaurus:
This is a variation of the previous symbol. Hygeia was Aesculapius’s daughter and a “goddess” of health (“Hygiene”). Hygeia was often pictured holding a cup with a snake coiled about her body or arm.
3. The Caduceus
The two snakes on a staff has been adopted in the West as a symbol of medicine (not pharmacy) since the 19th century and has likely stemmed from the other two, older symbols. The staff is depicted with wings and is that of Mercury (Roman) or Hermes (Greek), the messenger of the “gods”.
{Glorified and High be He! From `Uluwwan Kabeeraa (the great falsehood) that they say.} [Surah al-Israa (17): 43]
Rather, Allaah is al-Shaafee (Curer), who {…when I am ill, it is He who cures me} [Surah al-Shu`araa’ (26): 80]
Rather, “You (O Allaah!) are the Great Curer. There is no cure except through You. Cure (him/her), a cure that leaves no disease.” [Saheeh al-Bukhaaree and Saheeh Muslim]
Shaikh Muhammad `Alee Farkoos* حفظه الله said:
Fifth: The Muslim doctor, pharmacist, and other than them should remove and abstain from placing all (types of) medical symbols and stuff - which have the potential of corrupting the `Aqeedah or have links to the pagan philosophy – either on the (glass) walls, signboards, (prescription) papers, stamps, means of transports (ambulance). Included in this is also the “Red Cross” which is similar to the Christian symbol of the cross and it is from the worst form of Kufr and the detestable form of Shrik (associating partners with Allaah). Allaah تعالى said:
{Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no ilaah (god) (none who has the right to be worshipped) but One Ilaah (God -Allaah).} [Surah al-Maaidah (5): 73]
This also includes the symbol on the pharmacies of the snake coiled around a cup, because in the religion of the Greek and Romans, the snake represents the “god” of medicine which bestows health and wellbeing. Similarly, all the symbols which opposes Tawheed and Sincerity towards Allaah and corrupts the Muslim `Aqeedah (Creed) should be shunned.”
[Adapted from the book, “نصيحة إلى الطبيب المسلم” (Advice to the Muslim Doctor), pg.9:]
Also know that from that which causes deficiency in Tawheed is extreme reliance upon the means, such as the doctor, the medicine and other things, while not placing ultimate reliance upon Allaah. What is correct according to the Islaamic-legislation is that effort should be made to use the means, like seeking cures and sustenance, but the heart should be reliant upon Allaah and not the means.
[*Shaikh Muhammad `Alee Farkoos is a senior Salafi scholar from Algeria and has been praised by Shaikh Ahmad Bazmool: http://www.youtube.com/watch?v=QAsjoCZZkBA
Shaikh Ahmad Bazmool said: No one speaks ill of Shaikh Farkoos except an innovator. ]
Question: I am a youth who bought a camera and I hide it from my father. So he found it and took it. He said: Pictures are unlawful. So what is your opinion?
Answer: “Photographing humans, animals, and what possesses a soul is not allowed. As for photographing things that have no soul like a tree or building and the likes of that, then there is no harm in it. So if the pictures are of something prohibited, then it is not allowed to own a camera. If the pictures are of something permissible to photograph, then there is no harm in owning a camera”.
حكم اقتناء كاميرا التصوير
السؤال: أنا شاب اشتريت كاميرا تصوير، وأخفيتها عن والدي، فوجدها وأخذها وقال: الصور حرام، فما رأيكم؟
الإجابة:
نص الإجابة:
تصوير الآدميين والحيوانات وما له روح لا يجوز، وأما تصوير أشياء لا روح لها كالشجر والبنيان وما إلى ذلك، فهذا لا بأس به، فإذا كان التصوير لشيء محرم فلا يجوز اقتناء الكاميرا، وإذا كان التصوير لشيء مباح تصويره فلا بأس من اقتنائها.
A man may wear a silver ring to follow example of the Prophet (blessings and peace of Allah be upon him) on the basis of scholarly consensus; in fact it is Sunnah to do so, as we have seen above. … But wearing bracelets and some other things such as bangles and necklaces is not permissible for him even if they are made of silver, because that is a kind of effeminacy that is not befitting for dignified men.
Asna’l-Mataalib, 1/379; see also al-Majmoo‘ by an-Nawawi, 4/444
Ibn Hajar al-Haytam said:
It is haraam to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings. al-Fataawa al-Kubra, 1/261
الشيخ زكريا الأنصاري رحمه الله :
" وَلِلرَّجُلِ لُبْسُ خَاتَمِ الْفِضَّةِ لِلْإِتْبَاعِ وَالْإِجْمَاعِ ، بَلْ يُسَنُّ له كما مَرَّ ... ، لَا لُبْسُ السِّوَارِ ، بِكَسْرِ السِّينِ وَضَمِّهَا ، وَنَحْوِهِ ، كَالدُّمْلُجِ وَالطَّوْقِ ؛ فَلَا يَحِلُّ له ، وَلَوْ من فِضَّةٍ ؛ لِأَنَّ فيه خُنُوثَةٌ لَا تَلِيقُ بِشَهَامَةِ الرِّجَالِ "
Uncovering in front of the husband’s father through radaa’ah
Question: What is the ruling on a woman uncovering her face in front of her husband’s father through radaa’ah (breastfeeding) [i.e., the husband of the woman who breastfed him in infancy]?
Answer: It is not permissible for a woman to uncover her face in front of her husband’s father through breastfeeding, according to the correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, because the Messenger (peace and blessings of Allaah be upon him) said: “The same people become mahrams through breastfeeding as those who are mahrams through blood ties.” The husband’s father is not a mahram for his son’s wife through blood ties, but he becomes a mahram through the marriage tie, because Allaah says (interpretation of the meaning):
“Forbidden to you (for marriage) are: … the wives of your sons who (spring) from your own loins” [al-Nisa’ 4:23]
A son through breastfeeding is not the same as a son from one’s own loins. On this basis, if a woman’s husband has a father through breastfeeding, then she must observe hijaab in front of him and not uncover her face in front of him. If we assume that she were to separate from his son through breastfeeding, it would not be permissible for her to marry him, in order to be on the safe side, because this is the view of the majority of scholars.
Shaykh Ibn ‘Uthaymeen in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 822
ما حكم كشف المرأة وجهها لأبي زوجها من الرضاعة ؟
كشف المرأة وجهها لأبي زوجها من الرضاعة لا يجوز على القول الراجح الذي اختاره شيخ الإسلام ابن تيمية لأن الرسول صلى الله عليه وسلم يقول : ( يحرم من الرضاعة ما يحرم من النسب ) وأبو الزوج ليس حراماً على زوجة ابنه من جهة النسب لكنه حرام من جهة الصهر ولأن الله يقول : ( وحلال أبنائكم الذين من أصلابكم ) النساء/23 والابن من الرضاع ليس من أبناء الصلب وعلى هذا فالمرأة إذا كان لزوجها أب من الرضاعة فإنه يجب عليها أن تتحجب عنده ولا تكشف وجهها له ولو فرض أنها فارقت ابنه من الرضاع لا تحل بالزواج احتياطاً لأن ذلك هو رأي جمهور العلماء .
الشيخ ابن عثيمين في الفتاوى الجامعة للمرأة المسلمة ج/3 ص 822
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him):
“As Allaah has enjoined upon your father to spend on your food, drink, clothing and accommodation, he must also arrange your marriage if you need to get married, as the scholars have said.
I would like to take this opportunity to point out something important, which is that some fathers, even though they are well-off, refuse to arrange their sons’ marriages when the sons ask them to, telling them, ‘Earn enough money to spend on yourself and get married, for you are a man,’ and so on. But the scholars have stated that whoever is obliged to spend on a person is also obliged to keep him chaste and arrange his marriage. So let these fathers fear Allaah and do that which Allaah has enjoined upon them, namely keeping their sons chaste. And Allaah is the Source of strength.”
From Fataawa Manaar al-Islam, part 3, p. 619
فتوى الشيخ ابن عثيمين رحمه الله :
" الواجب على أبيك ما دام الله قد أغناه أن ينفق عليك طعاماً وشراباً وكسوة وسكنى ، ويجب عليه أيضاً أن يزوجك إذا كنت محتاجاً إلى الزواج ، كما قال ذلك أهل العلم ، .......
وبهذه المناسبة أود أن أنبه على أمر مهم ، وهو أن بعض الآباء وهم أغنياء يطلب منهم أبناؤهم الزواج فيرفضون ، قائلين للولد : اسع في الكسب للصرف على نفسك وتزوج فأنت رجل ، وما أشبه ذلك ، وقد نص أهل العلم أن من وجبت عليه نفقة شخص وجب عليه إعفافه وتزويجه ، فليتق الله هؤلاء الآباء ، وليقوموا بما أوجب الله عليهم من إعفاف أبنائهم والله الموفق " .
Once Aboo Dharr and Bilaal had a dispute, but in a moment of anger Aboo Dharr said: “O Son of a black woman!”
This came to the attention of the Prophet ﷺ who said: “O Aboo Dharr, did you slander his mother? You are a man in whom there is still some ignorance!”
Aboo Dahrr left the mosque with tears streaming from his eyes and went to Bilaal.
When he saw Bilaal he placed his cheek on the ground and said: “I will not get up until you place your foot over my face. You are the noble and I am the lowly!”
Bilaal began to cry: he approached Aboo Dharr, stood him up and kissed him on that very cheek. Then they hugged each other and cried together.
● [شعب الإيمان للبيهقي ٤٧٦٠، صحيح البخاري ٥٠، صحيح مسلم ١٦٦١]
Ibn Qayyim al-Jawziyyah (may Allah have mercy upon him) stated: “As for Jihad of the Shaytaan, it consist of two levels: 1. Striving against him by repelling that which he presents to the servant from the affairs of evil doubts and conjecture to the faith (of the servant). 2. Striving against him by repelling that which he presents from the corrupt intentions and evil desires. Therefore, the first category of striving takes place with having certainty. The second category of striving takes place with having patience. With the fulfillment of both categories, of striving (against the Shaytaan), the servant will become one who is an Imaam (leader) and a Haadi (guide) in the religion. Just as Allah has stated (what is translated to mean): “We have made from amongst them leaders guiding by our command when they were patient and certain about Our signs/verses.” (Soorah As-Sajdah: 24) Allah, glory be to Him, the One far removed from any imperfection, has informed (us) that leadership in the religion is attained by way of having patience and certainty. The patience repels the evil desires and corrupt intentions. The certainty repels the doubts and (false) conjecture.” Source: Qutoof al-Jiyaad min Hikam wa Ahkaamil-Jihaad – Shaykh Abdur Razzaaq bin Abdil-Muhsin al-Badr (may Allah preserve them both) pg. 10
وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُم بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ القِيَامَةِ وَلِلَّهِ مِيرَاثُ السَّمَوَاتِ وَالأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {And let not those who covetously withhold of that which Allah has bestowed on them (a) of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do..} (AI-Imran:180).
This refers to those who practice avariciousness; whatever Allah has granted them in the form of wealth, authority, or knowledge they have been ordered to spend a certain level from it on His creation. On the contrary, they become avaricious and keep Allah´s given wealth hidden from the people, thinking that whatever they are doing is better for them, (whereas this is contrary to the truth); rather, this is the worst of things for them in this world and the hereafter. What they covetously withheld will be hung around their necks on the Day of Resurrection, that it, the object of their avariciousness will be made into a heavy collar and placed around their necks, a means of punishment for them. This is evident from an authentic Prophetic hadith, in which the Prophet said,
“Anyone to whom Allah has given wealth but he does not pay its Zakah, on the Day of Recompense, his wealth will be presented to hin in a shape of bald-headed poisonous male snake with two poisonous glands in its mouth. It will encircle itself around his neck and bite him on his cheeks saying, ‘I am your wealth, I am your treasure”. (b)
The Prophet also referred to this verse as evidence.
These people believed their avariciousness to be a means of benefit and reverence for them, whereas it proved to be contrary, and the same avariciousness became a cause of disadvantageousness and punishment for them.
It is Allah who will inherit the heavens and the earth, meaning, only Allah is the Absolute Ruler, Who has complete dominance, and only He is the Absolute King. Since all property eventually returns to its real owner, so people will leave this world in a state in which they will neither have any dirhams or dollars with them, nor any wealth and property. Allah says elsewhere,
Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned (Surah Maryam: 40)
Let us ponder as to how Allah has mentioned the initial means and the last means, and how both these mentions warrant that one must never be greedy or practice avariciousness about things granted by Allah. In the first instance, Allah describes that whatever a person owns is in reality not his property, but is all from Allah’s benefaction and blessing on him. If Allah’s benefaction and kindness was not with him, then he could not have acquired any of these things. Therefore, when a person abstains from giving some of these things to Allah’s people, he is in fact stopping Allah’s benefaction and kindness from reaching His people. It is a natural consequence of Allah’s benefaction on a person that he, in turn, becomes beneficent on Allah’s creation, as Allah describes elsewhere,
وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ
and do good as Allah has been good to you. (al’Qassas:77)
First: When a person entertains the belief that whatever he has due to Allah’s benefaction and kindness on him, he will never abstain from sharing this blessing with others, because he is aware that this will not offer him any loss; rather, this deed (of giving to others) will in fact increase his wealth, make his heart stronger, increase his faith, and protect him from accidents and calamities.
Second: Allah has clearly described that whatever is in His servant’s possession is eventually going to return to Him and He will be its heir, and Allah is indeed the best heir. What then is the point of being a miser when everything we have will ultimately leave our hands and go to someone else?
Third: Allah has described the means of recompense. He says, Allah is well aware of all that you do. When Allah is aware of all our deeds, then the fact is known to all that He will indeed reward the good deeds and punish the bad ones.
Therefore, whoever has even a semblance of faith in this heart, will never stop from spending in Allah’s cause, because he knows that this will earn him rewards; he will never be a miser because he knows that this will be a cause for punishment.
____________
Notes:
a: So they refrain from giving any charity from the wealth bestowed on them.
b: Bukhari, no.4565.
Tafsir’ as’Sadi pg.310-311
" ولا يحسبن الذين يبخلون بما آتاهم الله من فضله هو خيرا لهم بل هو شر لهم سيطوقون ما بخلوا به يوم القيامة ولله ميراث السماوات والأرض والله بما تعملون خبير " أي: ولا يظن الذين يبخلون, أي: يمنعون ما عندهم مما آتاهم الله من فضله, من المال, والجاه, والعلم, وغير ذلك, مما منحهم الله, وأحسن إليهم به, وأمرهم ببذل ما لا يضرهم منه لعباده, فبخلوا بذلك, وأمسكوه, وضنوا به على عباد الله, وظنوا أنه خير لهم, بل هو شر لهم, في دينهم ودنياهم, وعاجلهم وآجلهم, " سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ " أي: يجعل ما بخلوا له, طوقا في أعناقهم, يعذبون به كما ورد في الحديث الصحيح. " إن البخيل يمثل له ماله يوم القيامة, شجاعا أقرع, له زبيبتان يأخذ بلهزميه يقول: أنا مالك, أنا كنزك " . وتلا رسول الله صلى الله عليه وسلم مصداق ذلك, هذه الآية. فهؤلاء حسبوا أن بخلهم, نافعهم, ومجد عليهم. فانقلب عليهم الأمر, وصار من أعظم مضارهم, وسبب عقابهم. " وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ " أي: هو تعالى, مالك الملك, وترد جميع الأملاك إلى مالكها, وينقلب العباد من الدنيا, ما معهم درهم ولا دينار, ولا غير ذلك من المال. قال تعالى " إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ " . وتأمل كيف ذكر السبب الابتدائي والسبب الغائي, الموجب كل واحد, منهما أن لا يبخل العبد بما أعطاه الله. أخبر أولا: أن الذي عنده وفي يده, فضل من الله ونعمة, ليس ملكا للعبد. بل لولا فضل الله عليه وإحسانه, لم يصل إليه منه شيء. فمنعه ذلك, منع لفضل الله وإحسانه. ولأن إحسانه موجب للإحسان إلى عبيده كما قال تعالى " وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ " . فمن تحقق أن ما بيده, هو فضل من الله, لم يمنع الفضل الذي لا يضره, بل ينفعه في قلبه وماله, وزيادة إيمانه, وحفظه من الآفات. ثم ذكر ثانيا أن هذا الذي بيد العباد كله, يرجع إلى الله, ويرثه تعالى, وهو خير الوارثين. نلا معنى للبخل بشيء هو زائل عنك, منتقل إلى غيرك. ثم ذكر ثالثا, السبب الجزائي فقال " وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ " . فإذا كان خبيرا بأعمالكم جميعا - ويستلزم ذلك, الجزاء الحسن, على الخيرات, والعقوبات على الشر - لم يتخلف من في قلبه مثقال ذرة من إيمان, عن الإنفاق الذي يجزي به الثواب, ولا يرضى بالإمساك, الذي به العقاب
What a person should do if he has been afflicted with Qadr which he dislikes
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
'If a disliked Qadr crosses a person, then he has six considerations:
The first- consideration is of Tawheed, and that Allaah is the One who destined it for him, willed it for him, created him. Whatever Allaah wants occurs and whatever Allaah does not want does not occur.
The second- consideration is of justice, and that it will occur with Allaah's command. It is just in fulfilling Allaah's justice.
The third- consideration is of mercy, and that Allah's mercy in what has been destined is generally from Allaah's Anger and recompense, His mercy is present but hidden and not apparent.
The fourth- the consideration of wisdom, that the Allaah's Wisdom -Subhanahu- necessitated this destiny. Allaah did not destine this in vain or command it for no reason.
The fifth- consideration is of Praise, that all complete praise is for Allaah -Subhanahu- for this destined Qadr from whichever way you look at it.
The sixth- the consideration of servitude of worship, and that a person is purely a slave of Allaah from every point of view. The regulations of his Master apply to him and are carried out due to him being his master's possession and His slave. So Allaah disposes him under His destined rulings just as Allaah disposes him under rulings of the Deen, therefore, the slave of Allaah has to conform and proceed with these rulings.
Ibn al-Qayyim رحمه الله said in Tuhfat al-Mawdood (240):
One thing that the child desperately needs is for care to be taken with regard to his morals and attitude, for he will grow up with whatever the one who is raising him accustoms him to when he is small, and when he grows older it becomes difficult for him to change what he has got used to; these attitudes and characteristics that have become deeply ingrained in him, even if he tries to suppress them, they will always surface and expose him.
ابن القيّم رحمه الله في "تحفة المودود" (240) :
" ومما يحتاجُ إليهِ الطفلُ غايةَ الاحتياج الاعتناء بأمرِ خلْقهِ ، فإنهُ ينشأ على ما عوّدهُ المربي في صغره ، فيصعبُ عليه في كبرهِ تلافي ذلك ، وتصيرُ هذهِ الأخلاق صفاتٍ وهيئاتٍ راسخةً له ، فلو تحرّزَ منها غايةَ التحرزِ فضحته ولا بد يومًا ما "
Ibn al-Qayyim رحمه الله said, discussing the parent’s responsibilities in raising the child in Tuhfat al-Mawdood (241):
He should avoid letting him became lazy and inactive, and should teach him the opposite. He should not let him rest for more than he needs to refresh his body and soul for more work, for laziness and inactivity bring bad consequences and will end in regret, but hard work brings good consequences, either in this world or in the Hereafter or in both.
ابن القيم في معرض الحديث عما يجب على الولي من التربية في "تحفة المودود" (241) :
" ويُجنبهُ الكسلَ والبطالةَ والدعةَ والراحةَ ، بلْ يأْخذهُ بأضدادها ، ولا يُريحهُ إلا بما يجمُ نفسَهُ وبدنه للشغلِ ، فإنّ الكسلَ والبطالةَ عواقبُ سوءٍ ، ومغبةُ ندمٍ ، وللجدّ والتعبِ عواقبُ حميدةٌ ، إمّا في الدنيا ، وإما في العُقبى ، وإمّا فيهما "
Some Students of Knowledge, Due to the Shallowness of Their Knowledge, Have Appointed Themselves as Imaams in Jarh wa Ta’deel
Shaykh Saalih as-Suhaymee said:
“… verily the Taqwa of Allah is the basis of goodness for the student of knowledge and is the heading of his use for his knowledge that he is learning, because verily from the greatest of reasons for establishing the seeking of correct legal knowledge derived from the Kitab (Quran) and Sunnah is the Taqwa of Allah.
“Fear Allah and Allah will teach you” [2:282]
Some associated with knowledge – and we fear that all of us could fall into the loss of time in what contains no benefit, of “Qeela wa Qaala” (‘It was said’ and ‘he said’) and empty speech, which distances one from Allah and hardens the heart. You find many of the people, this is their main concern. They do not pray a Rakah or three at the last part of the night, because he has distractions that turn him away from the obedience of Allah. And he does not know that he is in the abode of a journey, the abode of a crossing, and the abode of a passing. So pray a farewell prayer, and be in this world like you are a stranger or a wayfarer. If you reach the evening then do not wait for the morning. If you reach the morning then do not wait for the evening. Busy your time with the fear of Allah. Populate your time with fear of Allah, with prayer and fasting and knowledge and recitation of the Quran. Be distracted by your own faults [rather than] the faults of others.
We see some of the students of knowledge, from the weakness of their Taqwa, they have no concern except speaking about people. And they have appointed themselves, due to the shallowness of their knowledge, they have appointed themselves as Imaams in Jarh wa Ta’deel; and they have filled up the refuses of the Internet from this matter. They are not giving victory to Islam nor are they giving defeat to the disbelievers, nor are they being of use to the Ummah.
One of them will speak to you and it is as if he is Yahya ibn Maeen (Imaam of Hadeeth) or Ahmad ibn Hanbal; and maybe he might not even perform correct wudhoo. And this is from what we suffer from these days. These (individuals) are not in agreement with,
“Fear Allah wherever you may be, and follow an evil deed with a good deed it will wipe it away. And deal with the people in a good manner.”
Not at all!
Give the bow to its owner and be humble with Allah, for verily whoever is humble with Allah, He will raise him. Leave the big issues for the scholars, the learned men who preach to others, the specialists, the distinct ones. Those who have great efforts in serving the Sunnah and the Aqeedah, and in serving Islam.
So what is incumbent for the Muslims in general, and specifically the students of knowledge, is that the Taqwa of Allah be their practice, privately and publicly, at night and at day, if they want the attainment of security and the pleasure of Allah, and if they want the correct legal knowledge derived from the Kitab and Sunnah.
“Fear Allah wherever you may be.”
If you wish to say a word, remember this hadeeth. If you wish to extend your hand to something, remember this hadeeth. If you want to walk to something with your legs, remember this hadeeth. If you want to disparage (Jarh) or praise (Ta’deel), remember this hadeeth. If you want to be a student of knowledge in truth, and if not (in truth) and you are not like that, then remember this hadeeth. Place it in front of your eyes in every conduct that you behave,
“Fear Allah wherever you may be.”
So that it will be your principle in any affair from doing a thing or leaving it off.
It is from this hadeeth,
“Fear Allah wherever you may be, and follow an evil deed with a good deed it will wipe it away. And deal with the people in a good manner.”
To move your tongue,
“Fear Allah wherever you may be.”
To activate your hearing and eyes and limbs.
“Fear Allah wherever you may be.”
This is the straight path to security and with other than that there is nothing except remorse.
And there is a new article by Shaykh Abdul-Muhsin al-Abbaad al-Badr which has been published a few days ago with the title, “Mar’atan Ukhra: Rif’qan Ahl as-Sunnah bi Ahl al-Sunnah”. This is an article which concerns seekers of knowledge in a specific manner. And do not turn to what is attached to it from the mocking networks which criticize the likes of this article because of their (wrongful) elevation, arrogance within themselves, and their ignorance in the reality of what they are talking about. And they have adopted specific nicknames. This article is a great article – which we should follow its steps, and that we march in its method. So benefit from the writings of the scholars and shaykhs and turn down the fairy tales.”
From: Shaykh Suhaymee’s explanation of the hadeeth: “Fear Allah wherever you are”
المقطع أخذته من محاضرة: شرح حديث (إتق الله حيثما كنت..) ورابطها هنا:
وكانت بتاريخ:18-1-1432هـ http://alsoheemy.net/play.php?catsmktba=3267
التفريغ منقول من منتدى الآجري وقد قمت بإكمال ما لم يفرغوه:
"...إنَّ التقوى هي أساس صلاح طالب العلم وعنوان استفادته لعلمه الذي تعلمه، لأنَّ من أعظم أسباب تحقيق طلب العلم الشرعي الصحيح المستمد من الكتاب والسنة هي تقوى الله ((واتقوا الله ويعلمكم الله))، وبعض من المنتسبين إلى العلم ، ونخشى أن نكون كلنا واقعون في ذلك، هو إضاعة الأوقات فيما لا فائدة فيه، من القيل والقال والكلام الفارغ، الذي يُبعد عن الله ويُقسِّي القلب، وتجد كثيرًا من الناس هذا هو شُغْله الشاغل، ولا يصلي ركعة أو ثلاثا آخر الليل، لأنَّ لديه صوارف صرفته عن طاعة الله. وهو لا يدري أنه في دار سفر، وفي دار معبر، وفي دار ممر، فصلِّ صلاة مودع، وكن في هذه الدنيا كأنك غريب أو عابر سبيل، وإذا أمسيت فلا تنتظر الصباح، وإذا أصبحت فلا تنتظر المساء، اشغل وقتك بتقوى الله ، أعمر وقتك بتقوى الله، من الصلاة والصوم والعلم وتلاوة القرآن، واشتغل بعيوب نفسك عن عيوب غيرك.
نرى بعض طلبة العلم من ضَعْف تقواهم ، لا هم لهم إلا الكلام في الناس. ونصبوا أنفسهم -على ضَحالة علمهم- أئمةً في الجرح والتعديل، وملؤوا زبالات الإنترنت، من هذا الباب، وهم لا للإسلام نصروا ،ولا للكفار كسروا، ولا للأمة أفادوا.
يُحدثكم أحدهم وكأنَّه يحي بن معين أو أحمد بن حنبل وهو ربما لا يحسن وضوءه، وهذا ما نعاني منه هذه الأيام، هذا لا يتفق مع (( اتَّقِ الله حيثما كنتَ ، وأتْبِعِ السَّيِّئَةَ الحسَنَةَ تَمْحُهَا. وخالِقِ الناسَ بخلُق حسن)) أبدا.
أعطي القوس باريها، وتواضع لله فإن من تواضع لله رفعه، ودع المسائل الكبار للعلماء الربانيين المتخصصين البارزين، الذين لهم باع طويل في خدمة السنة والعقيدة وفي خدمة الإسلام.
فالذي ينبغي للمسلمين عامة وطلبة العلم خاصة، أن تكون تقوى الله عز وجل ديدنهم، سراً وجهاراً، وليلاً ونهاراً، إذا أرادوا الوصول إلى السلامة ومرضاة الله وإذا أرادوا العلم الشرعي الصحيح المستمد من الكتاب والسنة.
((اتَّقِ الله حيثما كنتَ ..)) إذا أردت أن تقول كلمة، تذكر هذا الحديث.
إذا أردت أن تمد يدك إلى شيء، تذكر هذا الحديث.
إذا أردت أن تخطو إلى شيء برجلك، تذكر هذا الحديث.
إذا أردت أن تجرح أو تعدِّل، تذكر هذا الحديث.
إذا أردت أن تكون طالب علم بحق وإلا فلست كذلك، فتذكر هذا الحديث.
اجعله نصب عينيك في كل تصرف تتصرفه ((اتَّقِ الله حيثما كنتَ ..)).
ليكن منطلقك إلى أي أمر من فعل أو ترك هو من هذا الحديث: ((اتَّقِ الله حيثما كنتَ، وأتْبِعِ السَّيِّئَةَ الحسَنَةَ تَمْحُهَا. وخالِقِ الناسَ بخلُق حسن))
ليحرك لسانك، ((اتَّقِ الله حيثما كنتَ ..))
ليحرك سمعك وبصرك وجوارحك، ((اتَّقِ الله حيثما كنتَ ..))
هذا هو الطريق السَّوي للسلامة وبغير ذلك ليس هناك إلا الندامة.
وهناك مقال جديد لشيخنا الشيخ عبد المحسن العباد البدر نُشر قبل يومين بعنوان : (ومرة أخرى : رفقا أهل السنة بأهل السنة) هذه المقولة هي تُهم طلبة العلم بشكل خاص، ولا تلتفتوا إلى ما يعلق به أرباب الشبكات الهزيلة التي تنتقد مثل هذا المقال لعلو وكبرياء في أنفسهم وجهل بحقيقة ما يتكلمون به وقد اتخذوا ألقاباً معينةً ، هذا المقال مقال عظيم ينبغي أن نترسَّم خُطاه، وأن . فاستفيدوا من كتابات العلماء والمشايخ، ودعوا عنكم بُنيات الطريق.. "
Notes:
We had to remove a part from the original text due a recommendation from Shaykh as-Suhaymi to Muhammad al'Imam who is actually refuted. We only share these benefitial words from the great scholars baraka Allahu feekum.
