Monday, 11 July 2011

Shaykh Al'Albaani...

Shaykh Al'Albaani...



In 1999 Allaah favoured me and my family with the opportunity to visit the Imaam of Hadeeth, Naasir us-Sunnah was-Salafiyyah, the Allaamah Abu Abdir-Rahmaan Muhammad Naasir-ud-Deen al-Albaanee while he was in hospital in the Shamaysee district, Jordan. We went early in the afternoon to the hospital and asked if they had a patient by the name of Shaykh Muhammad Naasir-ud-Deen al-Albaanee they looked on a whiteboard full of patients and sure enough there was a Muhammad Naasir ud-Deen on the list in Room 332 (or so, I can’t remember exactly).

We made our way up in the elevator and found the room, but we were informed the Shaykh was sleeping. The Shaykhs’ grandson allowed me to enter to see the Shaykh very quickly. In front of me lay a handsome white man, with little hair and a full white beard. His beautiful arms were stained with blue bruises from the injections he had been receiving. Although I left quickly, I was determined to return.

Later that day I returned to find the Shaykh had woken up, but one of his grandsons tried to prevent me from entering the room saying that it was time for his medicines. I told him that I had travelled all the way from Britain only to see the Shaykh and give him salaam, so how could he refuse me entry.

My wife went into another room where she met Umm Fadl, the Shaykhs’ wife, and one of his daughters-in-law and some other relatives.

I entered to see Shaykh partially sat up in bed. I shook his frail hand and desperately wanted to kiss it and him, but I feared that he would not like it, due to what had reached me from some of the brothers regarding his humility. The Shaykh looked very weak and could hardly speak but he made a strong effort to welcome us.

I gave the Shaykh salaams, which he returned, and then I said, “Shaykh, may Allaah preserve you. I love you for the sake of Allaah.”

He said, pointing to the sky, “May the One for whose sake you have loved me, love you.”

I said, “Shaykh I have come from Britain.”

He said, “Do you have Salafees there?”

I said, “Yes Shaykh there are many, Alhamdulillah.”

He said, “Do you have ulemaa there?”

I said, “No Shaykh, there are no ulemaa but we have brothers from Madeenah university who have translated many books and tapes. And we have links with Shaykh Rabee’, Shaykh Muqbil and some students of knowledge visit us from Saudi, Kuwait and Jordan, and they give us duroos.”

He said, “When will you make hijrah?”

I said, “As soon as I can, Shaykh.”

He said, “Make hijrah to the land of the Muslims!”

I said, “Yes Shaykh, I intend to go to the Kingdom of Saudi Arabia.”

He said, “May Allaah reward you.”

I replied, “And may He reward you.”

With that, I gave the Shaykh salaam as his medicines were brought, and we left, grateful to Allaah for granting us such a blessing. Three months later the tragic news of the Shaykhs’ death reached us in England.

O Allaah have mercy on him, elevate his name up until the Last Day, give him peace and comfort in his grave, grant us love of him, and give us strength to hate whoever hates him, and make his efforts beneficial for him on that Day:

The Day on which neither wealth nor offspring will be of any benefit, except the one who comes with a sound heart. Ash-Shu’araa: 88,89

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and do not put any hatred in our hearts against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” al-Hashr: 10

And in this are many lessons:

1) Amongst them the great humility, warmth and kindness of the Shaykh towards us.

2) Also the concern the Shaykh had for Salafee’s around the world and his asking about them.

3) His concern for the Salafee’s to be linked to ulemaa.

4) Amongst them his strong advice to make hijrah to the lands of the Muslims.

5) Also the extent of his mercy and care, whereby he made duaa for us many times.

And all of this despite the severity of his condition at that time. And I am sure there are many more.

And we live in a time where the scholars are few and ignorance is widespread, so it is in our interests to travel to the Imaams of the Sunnah who are still alive today, the likes of Shaykh Rabee, Shaykh Ahmad, Shaykh Zayd, Shaykh Saaleh al-Fawzaan, Shaykh Ubayd and other than them, may Allaah preserve them all.

Contemplate this matter before it’s too late, since travelling to visit the imaams of the Sunnah was the way of our noble Salaf.

-    Abid Zargar -

Tottenhan Dawah Salafiyyah London

Sunday, 10 July 2011

Treatment of jinni possession of man



Treatment of jinni possession of man


(Part No. 9; Page No. 414)


Q: What is meaning of Mas i.e. jinni touch of man? What are its symptoms and how to treat it according to Shari`ah?


A: Mas refers to the jinn touching of a person with epilepsy. Allah (Glorified and Exalted be He) says: Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity.[Qur'an 2:275] It may be treated by the Qur'an, Prophetic supplications, admonition, reminding, encouragement and intimidation. Allah is the One Who grants success!


Fatwas of Ibn Baz


Volume 9/ Treatment of possession


Source: http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&PageID=1333&PageNo=1&BookID=14


Original Text in Arabic:


فتاوى ابن باز
تصفح برقم المجلد > المجلد التاسع > علاج صرع الجن للإنس
(الجزء رقم : 9، الصفحة رقم: 414)


علاج صرع الجن للإنس 

س: ما هو المس وما هي أعراضه؟ وكيف يعالج شرعًا؟
ج : المس هو: صرع الجن للإنس، كما قال الله عز وجل:  الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ  .
وعلاجه بالقرآن الكريم، وبالأدعية النبوية، وبالوعظ والتذكير والترغيب والترهيب. والله الموفق.

Sh Al-Albani asked which hand to smoke with!


Sh Al-Albani asked which hand to smoke with!


Sheikh Naasir Al Albaani rahimahullah was asked : "Should we use our right hand or left hand when we smoke ?"Sheikh Albaani rahimahullah replied "With none oF them!" (Silsilah al hudaa wan noor #351)

Saturday, 9 July 2011

Breaking Fast before sunset



Breaking Fast before sunset

The second question of Fatwa no. 18559
Q 2: What is the ruling on breaking one's Sawm (Fast) a short time ahead of sunset? Will this Sawm be counted?
A: The time of Sawm begins at the break of the second dawn and lasts until sunset. If someone observing Sawm eats before sunset, their Sawm is invalidated and they should make up for it if the Sawm is Wajib (obligatory), but if the Sawm is Nafilah (supererogatory), there is no blame on them for what they did and they do not have to make up for it.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.




Permanent Committee for Scholarly Research and Ifta'


Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=13701&PageNo=1&BookID=7

Bid'ah consist in Truth And Lies



Bid'ah consist in Truth And Lies


Shaykh-ul-Islaam Ibn Qayyim:


"If bid'ah only consisted of Lies, then it would not have been accepted and everybody would even hurry to condemn it and refute it. And if it only consisted of Haqq (truth), then it would not have been a Bid'ah, rather, in agreement with the Sunnah, but it (Bid'ah) consist of both truth and lies in which the truth is clothed with lies.


He (Ta'aalaa) said: "And do not mix the truth with falsehood or conceal the truth while you know [it]." (2:42)


(as-Sawaa´iq al-Mursalah (3/925))

Naseehah (Sincerity of Purpose) to Allaah and to the Muslims




Naseehah (Sincerity of Purpose)to Allaah and to the Muslims


Shaykh Rabee' ibn Haadee al-Madkhalee

Source: www.sahab.net, Translation for www.bakkah.net [1]
In the Name of Allaah, ar-Rahmaan, ar-Raheem...

All praise is due to Allaah, and may Allaah raise the rank of the Messenger of Allaah, his family, his Companions, and those who follow his guidance, and grant them peace.

To proceed:

Verily it (this advice) is due to the gloomy calamities and catastrophes that have afflicted Islaam and its people and the disgrace and humility that has reached them at the hands of the enemies of Islaam, as they gather around them to feast, as if they were gathering around a dish to eat it.
I turn with my request to the Muslims' scholars and educational foundations in every region of this world, and to all of the rulers of the Muslims, that they fear Allaah regarding this Ummah, and that they recognize the dangers that are closing in on them, dangers that are the cause of the calamities and catastrophes befalling them. They must respond quickly, being conscious of the accountability (they have) in front of Allaah to lead the Ummah away from the tribulations and afflictions that have reached them. Furthermore, (I advise them) to hasten to take every possible step that will help them to lead the Ummah out (of such calamities). At the very head of these affairs is to return to their Religion of Truth, in all affairs of beliefs, acts of worship, manners, and politics.

They must establish the correct school curriculums derived from the Book of Allaah, the Sunnah of His Messenger (sallallaahu 'alayhe wa sallam), and what the righteous Salaf were upon so as to educate the (forthcoming) generations with it. This must be done in masjids and in schools, at all grade levels, and in all forms of media, keeping in mind the statement of the noble Messenger (sallallaahu 'alayhe wa sallam):

"All of you are shepherds, and you are all accountable for your flocks." [2]

They must also keep in mind the statement of the noble Messenger (sallallaahu 'alayhe wa sallam):

"If you perform business transactions of 'Eenah, content yourselves with agriculture, follow after the tails of cows, and abandon jihaad in the way of Allaah, then Allaah will send humiliation upon you, such that He will not remove until you return to your Religion." [3]

And no doubt, the Ummah has fallen into worse than these affairs, to the point that their affair has reached this bitter state.

Additionally, they must keep in mind the Statement of Allaah, the Most High:

"And it is not for any believing man, nor for any believing woman, when Allaah and His Messenger have made a judgement in an affair, that they have any choice on their part." [4]

So know that there is no way for you to ever deliver the Ummah (from harm) other than this way. And (know) that taking other approaches will not increase the Ummah in anything except destruction and humiliation. And (know) that nothing short of taking the Ummah away from their Religion will please the enemies of Islaam:

"And the Jews and Christians will never be pleased with you until you follow their religion." [5]

I ask Allaah, the Generous, the Lord of the mighty Throne, to grant the Ummah, its rulers, scholars, and people, success in hastening to take these beneficial steps. Our Lord will not accept other than this. And may He gather their hearts and statements together upon the Truth.
And at this occasion I turn my advice to those whom Allaah has allowed to follow the methodology of the righteous Salaf, that they fear Allaah and be mindful of Him in all situations, open and secret. And (I advise them) to be sincere to Him in all their statements and actions, and to apply themselves fully to seeking beneficial knowledge.

And I advise the proprietors of the Internet websites to make these sites successful means of disseminating the Salafee methodology in the proper, scholastic way, with regards to everything they present to the people through these means that have been afforded them.

And let a sufficient number of the scholars of this methodology take up this task, especially those who are specialists.

So whoever is a specialist in Tafseer of the Noble Qur'aan, then let him write things related to Tafseer and its sciences, and let him touch on various issues of belief, acts of worship, dealings, and manners by way of the Verses that he explains. Let him also touch on the principles of Tafseer and its various branches.

And let the specialist in Hadeeth derive his writings from the Sunnah of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and let him focus on topics of beliefs and the other things that we mentioned for his brother, the explainer of the Qur'aan. Likewise, he should also write about the principles of Hadeeth Sciences and about the biographies of the imaams of Hadeeth.

And let the specialist in Fiqh write within this field, and let him choose subjects to write about that aid the students of knowledge in understanding the Book of Allaah and the Sunnah of His Messenger (sallallaahu 'alayhe wa sallam), pairing that with issues that he solves, along with their evidences.

And let the specialist in History write about the life of the Prophet (sallallaahu 'alayhe wa sallam), the lives of His Companions, and the lives of the great mountains of this Ummah who produced outstanding efforts that aided Islaam.

And let the specialist in the modes of recitation (Qiraa'aat of the Qur'aan) and Tajweed write within his field.

And let the specialist in (Arabic) Language write within his field, on the condition that he stays away from that which is not recognized by the Salafee methodology, like figurative speech (majaaz) and its different types.

And (I advise that) no one takes up the task of criticizing the people of innovation and refuting their falsehoods except the people of knowledge.

And I hope that those responsible for these sites, like Sahab and its sisters, will not accept any posts unless they are signed by their authors using their real names. And (I also hope) that they will not accept (the writings of) those who write under pen names.

Similarly, I hope that the Salafees in general will shun arguments and all other causes of differing. And if some of this (differing) does take place between some of the brothers, (I hope that) they will keep it to a minimum, and not quote and place their (opponent's) statements on Salafee websites, or on other than them, rather they refer the issue back to the people of knowledge so they can speak a word of Truth about it that will put an end, in shaa' Allaah, to the differing.

And I advise the brothers to be vigilant in spreading beneficial knowledge between themselves, and to spread the causes of affection and brotherhood between themselves.

May Allaah grant everyone success in attaining what pleases Him, and may He reconcile what is between the hearts. Verily my Lord is One who answers the supplications.

Written by:

Rabee' ibn Haadee ibn 'Umayr al-Madkhalee
25th of Thul-Qi'dah, 1424 years after the Prophet's Hijrah
Makkah al-Mukarramah

This article was taken from BAKKAHnet (www.bakkah.net)
FOOTNOTES
[1] Click here for the words of Shaykh Rabee' ibn Haadee in 'Arabic.
[2] Saheeh: Collected by al-Bukhaaree in his Saheeh (#5200), Muslim in his Saheeh (#4701), and others on the authority of Ibn 'Umar, may Allaah be pleased with him.
[3] Saheeh: Collected by Aboo Daawood in his Sunan (#3462) on the authority of Ibn 'Umar, may Allaah be pleased with him. Al-Albaanee graded it saheeh in Silsilah al-Ahaadeeth as-Saheehah (#11).
[4] Soorah al-Ahzaab (33):36
[5] Soorah al-Baqarah (2):120

Friday, 8 July 2011

Enjoying (Foreplay) with One's wife in the House of her Family

 Enjoying (Foreplay) with One's wife in the House of her Family
 
Shaykh-ul-Islaam `Abdul-`Azeez Bin Baz (rahimahullaah)

Question :
I got married to my wife and I have not entered upon her yet . This is because we haven't got our own place to stay , as of yet.
Hence we are staying at her family's house.
So if I enjoy (foreplay) with her , without having intercourse (at this place we are staying) , would I be doing something that is not right on me ?

Answer :
If it is possible for you to be alone ; then There is no problem with you enjoying foreplay with your wife in her family's house .
(there is no problem) Even having complete intercourse with her , and everything else.

And (you should know that) it is not a condition of having intercourse , that it must be in your own house.

So even if you are staying with her people :
if you can have privacy then it is okay to have intercourse.
As long as the marriage contract has been fulfilled (completed) .

But touching , kissing and enjoying (fore play) with your wife in public - even in the company of her people - is not allowed.

And all praise is for Allaah.

Shaykh-ul-Islaam `Abdul-`Azeez Bin Baz


Source : http://www.ibnbaz.org.sa/index.php?pg=mat&type=fatawa&id=1638
Translation by : Aboo Waheeda as-Salafee

Categories of Fasting

Image

Categories of Fasting

Shaykhul Islaam ibn Taymiyyah (may Allaah have mercy upon him) stated in Sharhul 'Umdah:

"As Sawm (Fasting) is (divided) into five categories:

1. As Sawm Al Mafrood bish Shar-'i (The obligated fast by way of the legislation) and it is fasting in the month of Ramadaan.

2. Making up the missed fast of Ramadaan.

3. As Sawm Al Waajib (The obligatory fast) in the matters of expiation.

4. As Sawm Al Waajib (The obligatory fast) in the vow that was made.

5. Sawm At Tatawwu' (The superogatory fast)


Source: Sharhul Umdah 1/26

Thursday, 7 July 2011

If a man comes to propose, should he be judged by his eeman only ?

 
al-Allaamah Rabee' al-Madkhalee
Question :
If a man comes seeking marriage, is he just to be judged with eemaan -as has reached us in the hadeeth of the slave-girl - and thus , we do not question him concerning his prayer [1] ?

Answer :
The one who will give (the girl) in marriage should ask about him and seek advice (from others).

Ask about his religion and character until you know that he is upon the religion and good character:
" When there comes to you one whose religion and character pleases you, then marry him off. If you do not, there will be corruption and great immorality in the land " [2]

So this is a responsibility:
When you seek to engage in trade with a man, do you inquire in this manner about the man or , certainly you will ask about his faithfulness, trustworthiness and loyalty?

So certainly, take precaution for you are responsible for her ;
" And each of you is a shepherd and each of you is responsible for his flock " [3]

(And) How will they live : if this one (i.e. the man seeking marriage) is immoral and does not pray?
How will she live with him , when she is committed (to the religion)?

So there is no doubt ; (of the importance) of questioning and researching until you know what is of this man, concerning good character and what is with him concerning the religion.

Shaykh Rabee' al-Madkhalee


Footnotes:
[1] Prayer is mentioned here ; but it encompasses all is deeds and adherence to the commandments of Allaah.
[2] Narrated by at-Tirmidhee (No. 1085) and he said: A hasan ghareeb hadeeth. And it was authenticated by Shaykh al-Albaanee in Irwaa'al ghaleel (No. 1868).
[3] Saheeh al-Bukhaaree (No. 4892) and Saheeh Muslim (No. 1829).

Source : http://www.rabee.net/show_fatwa.aspx?id=192

Translation by :Umm 'Aaishah
Translation checked by : Aboo Waheeda as-Salafee

Custody of children after divorce

Custody of children after divorce


Question: When the men and the wife split and they have sons and daughters; whose is the custody?

Answer:

They will be with the one whom the [Muslim] judge judges for. Meaning: if the husband and the wife don’t agree about who will take custody -between the two of them-; then the resault is the Islamic judge, and he will look into the benefits. 

And we have to know that the intention behind custody and upbringing is the well-being of the one in custody [the children], and it is not permissible for the one in custody to be given to one who will not guard him and give him a good upbringing -even if that person has the right to custody in terms of relation- because we have known that he is careless, or we have known that he is one who is sinful, so this one; we cant leave the children with him/her and there is no custody for him/her.

Anyway what is important is that the resault is the judge, and it is upon him [the judge] to fear Allaah, and to consider the benefit of the children.”


Shaykh Ibn 'Uthaymeen (rahimahullaah)
Silsilah Liqaa Baabul Maftuh : 16/229
Translated by Aboo Waheeda

Effect of medicines and medical treatments on fasting

 Effect of medicines and medical treatments on fasting

There follows a list of a number of things used in the medical field, explaining what does and does not break the fast. This is a summary of Shar`i research presented to the Islamic Fiqh Council during its regular meetings:

I - The following things do not have any effect on the fast:

1. Eye drops, ear drops, ear syringing, nose drops and nasal sprays - so long as one avoids swallowing any material that may reach the throat.

2. Tablets or lozenges that are placed beneath the tongue for the treatment of angina pectoris etc., so long as one avoids swallowing any material that reaches the throat.

3. Vaginal pessaries, douching, use of a speculum, or internal digital examination.

4. Introduction of a scope or coil (IUD), etc., into the uterus.

5. Introduction of a scope or catheter into the urethra (male of female), or injection of dyes for diagnostic imaging, or of medication, or cleaning of the bladder.

6. Drilling of teeth (prior to filling), extraction or polishing of teeth, using a miswaak or toothbrush, so long as one avoids swallowing any material that reaches the throat.

7. Rinsing, gargling or applying topical treatment in the mouth, so long as one avoids swallowing any material that reaches the throat.

8. Injections, whether subcutaneous, intra-muscular or intra-venous, with the exception of those used for purposes of nutrition.

9. Oxygen.

10. Anaesthetics, so long as they do not supply nutrition to the patient.

11. Medicines absorbed through the skin, such as creams, lotions and patches used to administer medication through the skin.

12. Introduction of a catheter into the veins in order to examine or treat the vessels of the heart or other organs.

13. Laparoscopy for the purpose of diagnosis or surgical treatment of the abdominal organs.

14. Biopsies of the liver and other organs, so long as this is not accompanied by the administration of nutrients.

15. Gastroscopy, so long as this is not accompanied by the administration of nutrients.

16. Introduction of medicine or instruments into the brain or spinal cord.

17. Involuntary vomiting (as opposed to self-induced vomiting).


II - The Muslim doctor should advise his patient to postpone the above-described treatments and procedures until after he has broken his fast, if it is safe to do so and will not cause any harm (even if these procedures will not have any effect on his fast).

Majma` al-Fiqh al-Islami (Islamic Fiqh Council), p. 213.

Wednesday, 6 July 2011

Cuffing the pants in prayer by Shaykh Zaid Al Madhkhali

Cuffing the pants in prayer by Shaykh Zaid Al Madhkhali
 
Question: What is the ruling on rising or cuffing the pants in prayer if they are beneath the ankles?
 
Answer: Obligatory. If the pants or the garment, or the trousers, or the izar, hangs beneath the ankles the man falls into a sin from the major sins and this is not specific to the prayer, rather it is general for all times. As it appears in the hadith:
 
لَا يَنْظُرُ اللَّهُ إِلَى مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ
 
[Allah will not look at the one (man) who drags his garment out of arrogance].[1]
 

If a person comes with an attempt to remain neutral saying “I don’t drag my garment due to arrogance rather it is normal or routine.”
 
Then bring him the proof with another narration, the statement of the Messenger of Allah ﷺ:
 
مَا أَسْفَلَ مِنْ الْكَعْبَيْنِ فَفِي النَّارِ
 
[Whatever is beneath the ankles is in the fire].[2]
 

So he ﷺ did not say, “due to arrogance” nor did he restrict this to a condition or a description. Therefore there are two punishments for the one who drags his garment, one of them being more severe than the other and they are both severe. The one who drags his garment arrogantly, haughty, or proudly, Allah will not look at him on the Day of Judgment. (Allah will not look at him) to belittle him and as a punishment for him because he was arrogant and due to him competing with Allah for an attribute that does not belong to the creation, rather it only belongs to the Creator.  As appears in the Hadith Qudsi Allah the Exalted says:
 
الْكِبْرِيَاءُ رِدَائِي وَالْعَظَمَةُ إِزَارِي فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا قَذَفْتُهُ فِي النَّارِ
 

Pride is My cloak and greatness is My robe, and he who competes with Me in respect of either of them, I shall cast into the Hell Fire.[3]

Allah has named Himself, (الْمُتَكَبِّرُ) the Supreme, and He is deserving of this name, as appear in Sura Al Hashr.[4]
 
As for the creation then it is not permissible for them to be proud, haughty, or arrogant, rather he (man) is weak from start to finish, and in between.
 

Then if it is said, “I don’t intend to be arrogant rather this is just the custom of the people” then there is the second hadith, “whatever is beneath the ankle is in the fire”, meaning the person wearing the garment. This narration proves this is a crime, evil, and a major sin. Thus whoever does this, letting his garment drag without any concern for this severe threat then he is foolish. He is the cause for his own destruction and harsh punishment that the soul is not able to bear and the body is not able to protect itself from and it is the fire.
 
Translated by Rasheed Barbee
 

The Soothsayers Are The Messengers of Satan



The Soothsayers Are The Messengers of Satan


Ibn al-Qayyim has written,


Fortunetellers and soothsayers are messengers of Satan. This is so because the polytheists hasten to them. They rush to them in anticipation when anything important is happening and they believe in their words. They take them as the decider of their affairs and they are pleased with their rulings. This is the same behaviour that the followers of the messengers [of Allah] have towards the messengers. They believe that [these fortune tellers] have knowledge of the unseen things that no one else knows about. So for the people who make idolatry through them, they are in the place of messengers. In reality, the fortune tellers and soothsayers are truly the messengers of Satan. He sends them to his party of polytheists and makes them appear like truthful messengers until his party responds to them in order to take them away from the messengers of Allah. They consider their messengers to be truthful ones who have knowledge of the unseen. Since there is such a great difference and contradiction between the two, the Messenger of Allah (peace be on him) said, “Whoever goes to a fortune-teller and believes in what he says he has disbelieved in what has been revealed to Muhammad”.


So people are of two categories: followers of the fortune-tellers and followers of the [true] messengers [of Allah]. One person cannot be of both the latter and the former. In fact, the further he goes from the Messenger by the amount that he believes in the fortune-teller.


Ibn al-Qayyim, Ighaatha al-Luhfaan, vol. 1, p. 271

Tuesday, 5 July 2011

He has two wives who live a long distance apart

He has two wives who live a long distance apart

Question:


Eminent shaykh, a man has two wives and each lives a far distance away and thus it isn’t feasible for him to divide the duration of staying at each of them equally –keeping in mind that the location of his business is in the same place as one of the wives- which leads him to spend more time with her than the other one. Is this husband sinful in this situation?

Answer:

It is looked; are the two wives pleased with this situation or not? If they are, then the matter is easy and clear, because the rights belong to them so if they agree with what he is doing then there is no problem.

But if each of them was to demand her right, then it is a must on him to correct the situation: so if he stays six day with one of them then it is obligatory to stay six days with the other one; this is if it is difficult for him to travel every day [and be one day here and one day there], or divide the duration to whatever they agree upon [two days each, three, four…..].

Shaykh Ibn 'Uthaymeen (rahimahullaah)


Silsilah Liqaa Baabul Maftuh : 21/66

Translated by Aboo Waheeda

The Different Categories Of at-Taqleed From The Words Of The Noble Shaykh Ahmad Baazmool (may Allaah preserve him)

The Different Categories Of at-Taqleed From The Words Of The Noble Shaykh Ahmad Baazmool (may Allaah preserve him)


The Noble Shaykh Ahmad Baazmool (may Allaah preserve him) mentioned in his footnotes of the refutation of al-Allaamah Shaykh Ahmad an-Najmee (may Allaah have mercy upon him) against Alee Hasan al-Halabi (may Allaah guide him) the different categories of at-Taqleed. This is in relation to those who say "We don't blind follow the scholars" or "people are blind following the scholars" unrestrictedly. This is from the false princinples of the people of innovation. 


The Shaykh (may Allaah preserve him) mentioned three categories of at-Taqleed:
"That which Muharram (prohibited), that which is Waajib (obligatory), and that which is Mubaah (permissible).


As for the Taqleed which is prohibited, it is of three categories:


1. Turning away from that which Allaah has revealed, without turning to it sufficing oneself with the following of the forefathers.
2. The Taqleed of the one who the Maqaalid (the one observing Taqleed) doesn't know to be from the people whose statement is to be taken.
3. The Taqleed after the establishment of the proofs and the appearance of  the evidence which are different from the statement of the Muqallid.


The obligatory Taqleed:


It is the common folk returning back to the Ulamaa and asking them (about the affairs of the religion). Allaah has commanded (us) with asking the people of Dhikr. The Dhikr is the Qur'aan and the Hadeeth. This is the Dhikr which He (Allaah) commanded us to follow. He also commanded those who don't have knowledge to ask its people. This is the obligation upon everyone. It is that the person ask the person of knowledge about that which has been revealed to His (Allaah's) Messenger (sallallaahu alayhi wa sallam) in order for them (the Ulamaa) to inform him of it. When they inform him it is not for the person to do anything other than follow it.


The permissible Taqleed:


It is the Taqleed of the one who has exerted his efforts in following that which Allaah has revealed and some of the knowledge of it is hidden from him. As a result of that he makes Taqleed of the one who is more knowledgeable than him. This is praiseworthy and not blameworthy. The person is rewarded for this and not in sin for doing so.


Then to add, the common person when he ask the scholar and the scholar gives him a verdict with the evidence, he (the common person) is considered a one who is following (the proofs) and not one who is "blind following". If the scholar gives a verdict based upon his deductions (Ijtihaad) then the common person is a Muqallid of the scholar. Therefore the affair of following it is that which the evidence is established upon. Taqleed is the acceptance of the statement without evidence."


Taken from "Hiwaar ma'a Halabi" footnotes of p.g. 43-44
Translated by: Abu Yusuf Khaleefah

Monday, 4 July 2011

Istijmaar & Praying with Shoes in the Masjid



Istijmaar & Praying with Shoes in the Masjid

Praying with Shoes in the Masjid
AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin 'Abdil-Wahhaab's classical treatise Shuroot-us-Salaat, which has been translated and can be accessed here, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.


http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=4821

I’ll give her all she wants

 I’ll give her all she wants

A man came to Maymûn b. Mahrân – Allah be please with him – to ask for his daughter’s hand in marriage.
Maymûn said, “I do not approve of her for you.” The man asked, “Why?” He replied, “Because she loves jewelry and garments.” To this the man said, “Well I have as much of those as she desires.” Maymûn said, “Now I don’t approve of you for her.”

Al-Dhahabî Siyar A’lâm Al-Nubalâ` in his biography of Maymûn b. Mahrân

Distinguishing the Sunni From The Bid'iyy


Distinguishing the Sunni From The Bid'iyy


Below[1] are excerpts from the book: Juz'un Feehi Imtihaan us-Sunnee Min al-Bid'iyy by Imaam Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee al-Maqdisi (d. 486H). The author covers a series of aspects of the Islamic 'aqidah and separates the Sunni stance from the bid'iyy stance.


Concerning Imaan:
If he says: Imaan is speech, action, intention and agreement with the Sunnah, then he is a Sunni
If he says: Belief in the heart he is an Ash'ari
If he says: Speech without action, he is a Murji'


Concerning Allaah's Speech:
If he says: He spoke with it (i.e. the Qur'an) with letter and voice he is a Sunni
If he says: His speech is established with His Dhaat he is an Ash'ari
If he says: He brought about the speech (in someone other than Himself) he is a Mu'tazili


Concerning The Qur'an, did Jibreel descend with it to the Prophet (sallallaahu alaihi wasallam) or is it merely an authored expression:
If he says: He (Jibreel) descended with the Qur'aan (itself) he is a Sunni
If he says: He (Jibreel) descended with his expression (of it in meaning) he is an Ash'ari


Concerning the Creator, is He ascended above the Throne or not:
If he says: He is ascended above the Throne without asking how he is a Sunni
If he says: No, then he is an Ash'ari Mu'tazili


Concerning the Descent (an-Nuzool):
If he says: He descends every night, he is a Sunni
If he denies it he is an Ash'ari


---------------------


Allaamah Abdul Azeez aal-Salmaan said, "...the people of innovation have diseased hearts, and it is feared for the one who mixes with them or calls upon them that he will be affected by what they have from this chronic disease. This is since the sick person contaminates the healthy person, and not the opposite. So beware, beware of all the innovators. From the people of innovation whom we are obligated to distance ourselves from and boycott are: The Jahmees, the Raafidees, the Mu'tazilah, the Matureediyyah, the Khawaarij, the Sufis, the Ash'arees and anyone following their way from the groups that have deviated from the methodology of the Salaf. So the Muslim must beware of them and warn against them.[2]


Footnotes:-


1. http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=6237&srow=21&erow=40
2. http://salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=8125




Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=10092&sortby=desc

Sunday, 3 July 2011

Act upon your knowledge and you will profit



Beautiful piece of naseeha from Al-Khateeb al-Baghdadi

Act upon your knowledge and you will profit


O man Knowledge does not benefit so long as one does not perfect his actions Knowledge is beauty and Taqwa (Fear) of Allah is its decoration


Those with Taqwa are always preoccupied with their knowledge


The proof of Allah, O possessor of knowledge, is immense


Neither plotting nor scheming concerning it is of any use


Acquire knowledge and perform deeds as much as you can


And do not let vain pastimes and argumentation distract you


Always make it your goal to benefit the people


And beware, beware of fatigue and weariness overtaking you


Admonish your brother with gentleness when he makes a mistake


For knowledge is affectionate with those who are overcome by errors


And if you are amidst a people that have no religious morals


Then command them to do good when they act ignorantly (i.e. sin)


And if they disobey you, then remind them without getting annoyed


And be patient, strive in patience and do not let their actions worry you


For every goat is attached to its two feet


Have patience whether they are oppressive or fair.”






al-Khateeb al-Baghdadi’s ‘Iqtida’ al-’Ilm al-’Amal’