Tuesday, 30 April 2013

FOLLOWING THE MESSENGER


FOLLOWING THE MESSENGER

And they used to urge (people) to (follow) what the
Messenger (swallallahu alayhi wasallam) and his
Companions, radiyallaahu anhum, were upon * due
to His saying:


“And verily, this is my Straight Path, so follow it, and
follow not (other) paths, for they will separate you
away from His Path. This He has ordained for you that
you may become Al-Muttaqoon (pious).”
al-An’aam 6:153

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

* And this is where the source of the salvation of
every Muslim lies: in clinging to the Sunnah upon the
way of the Companions of the Messenger (swallallahu
alayhi wasallam), in all matters. The texts supporting
and requiring this are numerous and amongst them
are:

On the authority of Aboo Naajih al-Irbaad ibn
Sariyyah, who said, “The Messenger of Allaah gave us
a sermon by which our hearts were filled with fear and
tears came to our eyes. We said, “0 Messenger of
Allaah, it is as though this is a farewell sermon, so
counsel us.” He said, “I counsel you to fear Allaah and
to give absolute obedience even if a slave becomes
your leader. Verily he among you who lives (long) will
see great controversy, so you must keep to my
Sunnah and to the Sunnah of the rightly guided
Khaleefahs, bite onto it with your molar teeth. Beware
of newly invented matters, for every invented matter is
an innovation and every innovation is a going astray,
and every going astray is in Hell-fire.” Reported by
Aboo Daawood and at-Tirmidhee, who said that it was
hasan saheeh.

The Prophet (swallallahu alayhi wasallam) said, “He
who turns away from my Sunnah is not from me.”
Reported by al-Bukhaaree and Muslim.

Aboo Hurairah said that Allaah’s Messenger
(swallallahu alayhi wasallam) said, “All of my Ummah

will enter Paradise except those who refuse.” It was
said, “Who will refuse?” He replied, “Whoever obeys
me enters Paradise and whoever disobeys me has
refused.” Reported by al-Bukhaaree.

The Prophet (swallallahu alayhi wasallam) said,
“Indeed this Ummah will split into seventy three sects
and all of them are in the Fire except for one, and that
is the Jamaa’ah.” Reported by Ibn Abee ‘Aasim in Al-
Kitaab was-Sunnah (1/33), al-Albaanee said, ‘Hadeeth
Saheeh.’

The Prophet (swallallahu alayhi wasallam) also said,
“And this Ummah will split into seven three sects,
seventy-two will be in the Fire and one in Paradise and
that is the Jamaa’ah.” Reported by Aboo Daawood in
his Sunan in the ‘Book of Sunnah’ (no. 4597).

Aboo Umaamah reports that the Prophet (swallallahu
alayhi wasallam) “My Ummah will split up into
seventy-three sects, seventy-two in the Fire and one in
Paradise.” We said, ‘Describe them to us.’ He said,
“As-Suwaad al-A‘dham (the Main Body).” Reported by
al-Laalikaa’ee in Sharh Usoolil-I’tiqaad and Ibn Abee
‘Aasim in as-Sunnah.

The Main Body here does not refer to the great
majority of people in every age and era. Rather this is
specific for the era of the Companions and the
Taabi’een. And furthermore, that person is from the
Jamaa’ah who agrees and conforms to the truth.

‘Abdullaah Ibn Mas’ood (d. 32H) said, ‘The Jamaa’ah
is whatever (agrees) with the Truth. Even if you are
alone.’ Reported by Ibn Asaakir in Taareekh-Dimashq
with a saheeh isnaad.


Ishaaq ibn Raahawaih (d. 238H), the teacher of Imaam
al-Bukhaaree, said, ‘If you were to ask the ignorant
people about the Main Body they would say, ‘The
majority of people.’ They do not know that al-
Jamaa’ah is the Scholar who clings to the narrations
from the Prophet (swallallahu alayhi wasallam) and
his way. So whoever is with him (the scholar) and
follows him, then he is al-Jamaa’ah.’ Reported by
Aboo Nu’aym in Hilyatul-Awliyaah.

In the era of the Companions and their Followers, the
Taabi’een, the Main Body in that time were upon the
Truth. This was due to the fact that people were in
nearness to the time of the Messenger (swallallahu
alayhi wasallam) and the Messenger (swallallahu
alayhi wasallam) attested to the credibility of the best
of generations.

As for those who came after them then the fact that
they are many is not to be considered due to the
generality of the texts which give evidence that evil will
increase and spread amongst the people, the Ummah
will split into seventy-three sects and that Islaam will
return as something strange.

Imaam az-Zuhree (d. 125H) said, ‘The people of
knowledge who came before us used to say, ‘Salvation
lies in clinging to the Sunnah.’ Reported by ad-
Daarimee (no.96).

Imaam Maalik (d. 179H) said, ‘The Sunnah is like the
Ark of Noah. Whoever embarks upon it reaches
salvation and whoever refuses is drowned.’ Quoted by
Shaykh ul-Islaam Ibn Taymiyyah in Majmoo’ ul
Fataawaa (4/57).


And Al-Haafiz as-Suyooti quotes in his book, Al-Amr
bil-’Ittibaa wan-Nahi anli-Ibtidaa’, the following
narrations from the Salaf:

Abul-Aaliyah (d. 90H) said, ‘You must stick to the
original state of affairs which they were upon, before
they are divided.’

‘Abdullaah ibn Mas’ood (d. 32H) said, ‘Moderation
upon the Sunnah is better than exertion in
innovation.’

Al-Awzaa’ee (d. 158H) said, ‘Have patience upon the
Sunnah, and stop where the people stopped (the
Companions) and speak with what they spoke with
and hold back from what they held back and travel
upon the path of the Salaf us-Saalih, for verily, what
sufficed them will suffice you.

Sufyaan ath-Thawree (d. 161H) said, ‘No word or
action will be correct until it conforms with the
Sunnah.’

Taken from the book, The Life Of Imaam Of Hadeeth al-Bukhari and Of The Great Scholars From Whom He Narrated

To read this article in spanish click here

Monday, 29 April 2013

Declaring to be a disbeliever...



Question 6: In relation to some of the Muslim countries; that allows many bars, evil actions, and fornication. Is that be counted as one the open acts of disbelief, which, it is permissible to revolt against them?
 
Answer: There is a difference between the one, who believes, what Allah has made Haraam is lawful and between the one, who does what Allah made unlawful while not deeming it permissible.
 
Like the one, who drinks intoxicants while he believes that it is not permissible or the one who consumes Riba while he believes that it is not permissible. This person is not the one, who committed an act of disbelief that take him out of Islam. He is a Faasiq (i.e. Open sinner) who is deficient in Eemaan. If a legal punishment is due to him, then the punishment is due to him for stealing, or for drinking; however, he is not declared a heretic, because he did not deem this matter to be permissible.
 
As for the one, who deemed permissible these things; then indeed, he is a disbeliever. Because whoever deemed something to be permissible while its impermissibility is agreed upon them, indeed He is a disbeliever, even if he did not do it so what is the case if he did.
 
Shaykh Saleh bin Fawzan bin Abdillah al-Fawzan hafidahu Allah.
From the Book: Declaring a Muslim to be an Apostate, and its guidelines. Pg. 37-38.

Tuesday, 23 April 2013

The Evils Which Will Befall The Muslim Ummah During The Last Days



The Evils Which Will Befall The Muslim Ummah During The Last Days

'Abd Allah ibn 'Umar said,
"The Prophet (sallallahu alayhe wa sallam) came to us and said, 'O Muhajirun, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realise that this has never happened without new diseases befalling the people which their forebears never suffered. If people should begin to cheat in weighing out goods, you should realise that this has never happened without drought and famine befalling the people, and their rulers oppressing them. If people should withhold Zakat, you should realise that this has never happened without the rain being stopped from falling; and were it not for the animals' sake, it would never rain again. If people should break their covenant with Allah and His Messenger, you should realise that his has never happened without Allah sending an enemy against them to take some of their possessions by force. If the leaders do not govern according to the Book of Allah, you should realise that this has never happened without Allah making them into groups and making them fight one another." [1].
'Ali ibn Abi Talib said,
"The Prophet said: 'If my Ummah bears fifteen traits, tribulation will befall it.' Someone asked, 'What are they, O Messenger of Allah?' He said, 'When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a means of making a profit; when paying Zakat becomes a burden; when a man obeys his wife and disobeys his mother; and treats his friend kindly whilst shunning his father; when voices are raised in the mosques; when the leader of a people is the worst of them; when people treat a man with respect because they fear some evil he may do; when much wine is drunk; when men wear silk; when female singers and musical instruments become popular; when the last ones of this Ummah curse the first ones - then let them expect a red wind, or the earth to swallow them, or to be transformed into animals.'" [2].
'Ali ibn Abi Talib said,
"The Prophet led us in praying Salat al-Fajr (the morning prayer). When he had finished, a man called to him: 'When will the Hour be?’ The Prophet reprimanded him and said 'Be quiet!' After a while he raised his eyes to the sky and said, 'Glorified be the One Who raised it and is taking care of it.' Then he lowered his gaze to the earth and said, 'Glory be to the One Who has outspread it and has created it.' Then the Prophet said, 'Where is the one who asked me about the Hour?' The man knelt down and said, 'I asked you.' The Prophet said, 'The Hour will come when leaders are oppressors, when people believe in the stars and reject al-Qadar (the Divine Decree of destiny) when a trust becomes a way of making a profit, when people give to charity (Sadaqah) reluctantly, when adultery becomes widespread - when this happens, then your people will perish.'"[3].
'Imran ibn Husayn said,
"The Prophet (saws) said, 'Some people of this Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.' One of the Muslims asked, 'When will that be, O Messenger of Allah?' He said, 'When singers and musical instruments will become popular, and much wine will be drunk.'" [4].

To read this article in spanish click here

Footnotes:
[1]  Narrated by Ibn Maajah, Kitaab al-Fitan (Hadeeth 4019), 2/1332.
[2]  Narrated by Tirmidhi, Abwaab al-Fitan (Hadeeth 308), 6/4620-458.
[3] Narrated by al-Haythami, Kitaab al-Fitan.
[4] Narrated by at-Tirmidhi.




Thursday, 18 April 2013

Trials of the Heart




Trials of the Heart

Ibn al-Qayyirn said, whilst commenting upon the following hadîth: “Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires.” [7]

“The fitan (trials) which are presented to the hearts – and which are the cause of its weakness – are: [i] the trials relating to shahwah (false desire) and [ii] the trials relating to shubhah (doubt) … So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted.” [8] Speaking about such trials, he - rahimahullâh - said: “Hearts – when exposed to such fitan (trials) – are of two types: [The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted – which is what is meant by “an over-turned vessel”, so when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid’ah (innovation); and innovations to be the Sunnah, and the truth to be falsehood; and falsehood the truth.

Secondly: judging by its whims and desires, over and against what Allâh’s Messenger sallallâhu ’alayhi wa sallam came with – being enslaved by its whims and desires and being led by them also.

[The second type]: a white heart in which the light of îmân is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength.” [9]

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


7. Related by Muslim (no.144), from Hudhayfah radiallâhu ’anhu.
8. Ighâthatul-Luhfân (p.40).
9. Ighâthatul-Luhfân (pp. 39-40).


Al-Fawâ’id: Points of Benefit
By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah

To read this article in spanish click here

Tuesday, 9 April 2013

Characteristics of the scholars



Characteristics of the scholars

Q: Many students of religious knowledge know a lot of the supererogatory acts and their reward, such as Qiyam-ul-Layl (optional Prayer at night), but they do not observe them. They know but do not practice what they know.

A: The good deeds that the texts support their merits are of two kinds:

Wajib (obligatory): Muslims, whether scholars or not, have to pay attention to this kind of act and fear Allah in this regard; they have to keep on performing them like the five obligatory prayers, Zakah (obligatory charity), and other obligations.

Mustahab (desirable) such as Qiyam-ul-Layl, Salat-ul-Duha (supererogatory Prayer after sunrise) and the like.

It is prescribed for the Mu'min (believer), particularly the scholars, to keenly observe these acts, for they set an example. If one sometimes quits these acts, there is nothing wrong with this, for they are Nafilah (supererogatory act of worship). However, the scholars and righteous people should take care and keep on doing these acts, such as Qiyam-ul-Layl, Salat-ul-Duha and other kinds of Al-Sunan Al-Rawatib (supererogatory acts that were stressed and regularly performed by the Prophet) and other good deeds.


Fatwas of Ibn Baz

(Part No. 8; Page No. 352)
Volume Number 8, Characteristics of the scholars

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1111&PageNo=1&BookID=14


فتاوى ابن باز
تصفح برقم المجلد > المجلد الثامن > من صفات أهل العلم
من صفات أهل العلم

س: كثير من طلبة العلم اليوم يعرفون كثيرًا من فضائل الأعمال وأجرها ومنها قيام الليل، ولا يفعلون هذا حيث إِنهم يَعْلَمون ولا يَعْمَلون.

ج : الأعمال التي جاءت النصوص ببيان فضلها قسمان:

قسم واجب: فعلى المرء المسلم سواء كان عالمًا أو غير عالم أن يعتني به، وأن يتقي الله في ذلك، وأن يحافظ عليه كالصلوات
(الجزء رقم : 8، الصفحة رقم: 352)
الخمس وأداء الزكاة وغيرهما من الفرائض.

وقسم مستحب: كالتهجد بالليل وصلاة الضحى ونحو ذلك.

فالمشروع للمؤمن أن يجتهد في ذلك ويحرص عليه، ولا سيما أهل العلم؛ لأنهم قدوة، ولو شغل عن ذلك أو تركه بعض الأحيان لم يضره ذلك؛ لأنه نافلة، لكن من صفات أهل العلم والأخيار العناية بهذا الأمر، والمحافظة عليه، كالتهجد بالليل وصلاة الضحى والرواتب إِلى غير ذلك من وجوه الخير.

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1111&PageNo=1&BookID=4

To read this article in spanish click here

Friday, 29 March 2013

The wife of Sheikh Albaanee raheemahullaah, Umm al-Fadl, was asked....


The wife of Sheikh Albaanee raheemahullaah, Umm al-Fadl, was asked:


Being the wife of this noble scholar, did you see that his knowledge, seeking knowledge and teaching it to the people took away from his coexistence with you as the head of your household? 

She replied:

I thank you for your warm sentiments and I want to let you know that seeking knowledge would not prevent the Shaikh from carrying out any of his family obligations. Rather, the total opposite was true. For he, may Allaah have mercy on him, was an exemplary head of a household, cooperating with his family. 

And believe me, my son, he used to help me a great deal in the household chores such that I would feel embarrassed in front of him due to it. So much so that one time he was cleaning the patio with me, to which I said, ‘O Shaikh! Don’t disgrace me in front of the neighbours, they will say that you are doing your wife’s work.’

He replied, ‘This is not a disgrace. Don’t you know that the Prophet sallallaahu 'alayhi wa sallam would be at the service of his family?’

[Source: لقاء مع ام الفضل زوجة الشيخ الألباني رحمه الله A sitting with Umm al Fadl Wife of Shaykh al Albaanee]

Saturday, 23 March 2013

The Reality of Death


The Reality of Death


By Dr. Saleh As-Saleh
Published Daar Al-Bukhari    


Life in this world has an appointed term, and the end of the term will definitely come... 

The righteous will die and the wicked will die...
The worriers for just causes will die and those who run from death will die
Those who busy themselves with correct belief will die...
and those who treat people as their slaves will die...
The brave who rejects injustice will die, and the coward who seeks to cling o­n to the life at any price will die...

The people of great concern and lofty goals will die, and wretched people who live o­nly for cheap enjoyment will die...

Wherever we will be, in a fortress or in a tent, we will die...

All will die:

Allah (God) says:

Everyone shall taste death... [Quraan 3: 185]

No o­ne will escape death. Allah says:

Say: Verily, the death from which you flee will surely meet you, then you will be sent back to (Allah), the All-Knower of the unseen and the seen, and He will tell you what you used to do.[Quraan 62: 8]

This life is a period of trials and tests. Allah says:

He (Allah) has created death and life, that He may test which of you is the best in deed. He is the All-Mighty, the Oft-Forgiving. [Quraan 67:2]

Man is called to exert the right efforts to achieve the true success in this life and in the hereafter. When exerted according to Allah's way, the outcome is:

Whoever works righteousness whether male or female, while he (or she) is a true believer (in the o­neness of Allah), verily to him (or to her) We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise).  [Quraan 16: 97]

But those who disbelieve and belie Our Ayaat (proofs, evidences, verses, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.
[Quraan 2: 39]

Those who invoke other than Allah even if they call themselves "Muslims", o­nce evidences are established upon them that they are setting up rivals with Allah, and they die insisting o­n that, they exit the fold of Islam because they have committed shirk (worshipping or associating others with Allah). Prophets, themselves, are warned to keep away from Shirk in all its forms. In fact after mentioning the names in the good ranks of eighteen Prophets Abraham, Isaac, Jacob, Noah, David Solomon, Job, Joseph, Moses, Aron, Zachariah, John, Jesus, Elias, Ishmael, Elisha, Jonah, and Lot together with thier fathers, their progeny, and their brethren.
in Surat (Chapter) of Al-An'aam (Chapter 6 in the Quraan), Allah warned that:

But if they had joined in the worship others with Allah, all that they used to do would have been of no benefit to them. [Quraan 6:88]
A similar note was made clear to the last Messenger of Allah, Muhammad ﷺ , in which Allah says:
And indeed it has been revealed to you (O Muhammad ﷺ), as it was to those (Allah's Messengers) before you: "If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers. [Quraan 39:65]
One of the close and learned companions of the Prophet Muhammad ﷺ by the name of Abdullah bin Mas'oud, may Allah be pleased with him, said: The Prophet ﷺ said o­ne statement and said another. The Prophet ﷺ said: "Whoever dies while still invoking anything otherthan Allah as a rival to Allah, will enter Hell (Fire)." An I said "Whoever dies without invoking anything as a rival to Allah, will enter Paradise."
[Shahih Al Bukhari Volume 6 Hadeeth 24]

When the appointed term of each soul is concluded, the o­nly thing that counts then, is its stand towards its Creator. At the time when the soul examines the actual death it will be too late for anyone to repent:

And Allah will never grant reprieve to any soul when its appointed time has come, and Allah is aware of all that you do. [Quraan 63: 11]

Until, when death comes to o­ne of them (those who join partners with Allah and those who persist in their rejection of the Resurrection), he says: " My Lord! Send me back (to life) so that I may work in righteousness regarding things left behind!" But no! It is o­nly a word he says; and behind them is Barzakh (a barrier) until the day they are raised up. [Quraan 23: 99-100]

Before it is too late, all people are called to reflect o­n their way of life, about the purpose of existence and the end. Certainly to Allah will be the return. He made His Message clear and said:

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut (all froms of false deities) and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower [Quraan 2: 256]

In his Farewell Pilgramage to Makkah, Prophet Muhammad ﷺ addressed the people o­n Friday, the 9th day of the 12th month of the 10th year of the Islamic Hijrah calendar, corresponding to the year 632 of the western calendar: He said:

"... I have left you among you the Book of Allah and if you hold fast to it, you will never go astray. And you will be asked about me (on the Day of resurrection), (now tell me) what would you say? They ( the audience) said, conveyed (the Message), discharged (the ministry of prophethood) and given wise (sincere) counsel."
The Prophet then raised his forefinger towards the sky and pointing at the people (said):


"O Allah be withness, O Allah, be witness, saying it thrice."
[Sahih Muslim V.2 pp. 611-617]



Sunday, 17 March 2013

Attending a Wedding During Which Pictures Are Being Taken


Attending a Wedding During Which Pictures Are Being Taken
The Noble Shaykh Saalih Al-Fawzaan

Questioner:

“Is it allowed for me to attend a waleemah, knowing that picture taking will take place, but not in front of the people and all of the attendees?”
Answer:

“If you knew about picture taking you knew about picture taking!  So this is not allowed for you.  That is because you are pleased with it and you didn’t prohibit it.  So don’t attend, except with the condition that they prohibit picture taking.”
Clip taken from the class:  Ighaathatul-lahfaan Fee Masaayid Ash-Shaytaan
Sunday, 7th Rabee’ Al-Aakhir 1434.



Friday, 15 March 2013

Uthaimeen on Differing


Shaikh Uthaimeen, may Allaah have mercy on him, said, “When we differ amongst ourselves, especially the students of knowledge, it is obligatory on us to sit down for deliberation and calm discussion through which we aim to come to the truth, and when the truth becomes clear to a person he must follow it and it is not permissible for him to defend someone for his opinion.”
Tafsir Surah al-Quraish, p. 328.

Thursday, 14 March 2013

The Obligation Of A Woman's Serving Her Husband


The Obligation Of A Woman's Serving Her Husband


I say: And some of the Ahaadeeth just mentioned clearly show the obligation upon a woman to obey and serve her husband as far as she is able - and there is no doubt that one of the first things included in that is service in the house and what is connected to it - such as bringing up the children and its like. And the scholars have differed about this, so Shaykhul-Islaam Ibn Taymiyyah says in `Al-Fataawaa' (2/234-235):
"Scholars have differed as regards to whether she has to serve him with regard to the like of attending to the furnishings of the house and preparing food and drink - and grinding flour and preparing food for his slaves and animals, and feeding his horse, etc. So some of them say: The service is not compulsory. And this is a weak saying, just as weak as the saying of those who say that he doesn't have to treat her well or have sexual intercourse with her! Since this would not be treating him in a good manner, just as a companion on a journey... if he did not help him then he would not be treating him well.
And it is said: And this is correct - that serving him is obligatory, since her husband is named as her master in Allaah's Book and she is a captive with him as is shown in the Sunnah of Allaah's Messenger (sallallahu alayhe wassallam) and the slave and captive have to serve - and because that is what is well-known.
Then some of them say: Easy service is obligatory. And others say the service that constitutes good treatment is what is obligatory - and that is correct. So she has to provide the service that is expected from one of her station for one of his station - and that varies according to varying circumstances. So the service of a desert-woman is not the same as that of a town dweller, and the service of a strong woman is not the same as that of a weak one."
I say: And that is the truth, if Allaah wills, and it is the saying of Maalik and Asbigh as occurs in `Al-Fat'h' (9/418) and Aboo Bakr Ibn Abee Shaybah, and likewise Al-Tawzijaaree of the Hanbalees as occurs in `Al-Ikhtiyaaraat' (p145) and a group of the earlier and later scholars as occurs in `Az-Zaad' (4/46) and we do not find any suitable proof for the ones who say that service is not compulsory.
And some of them say: "The marriage contract necessitates enjoyment/use for one's benefit - not service" and that is rejected since that is the same for the woman through her husband - so they are the same in that respect. And as we know, Allaah ta'aalaa obligated something further upon the husband and that is the provision of clothing, housing and spending upon her - so it is just that something further should be made obligatory upon her - and that is nothing but her serving him. Especially since he is the one in charge of her as has preceded, so if she does not serve him then he will have to serve her in the house which will put her in charge - and that is opposite to the Aayah of the Qur'aan as is obvious - so it is established that she must serve him.
And also the man's serving leads to two contradictory situations - that the man would be prevented by the service from seeking after their sustenance and other necessities - and the woman would remain at home without anything at all that she has to do - and the futility of this saying can be seen since the Sharee'ah did not give the husband and wife equal rights - rather it gave the man an extra degree and there Allaah's Messenger (sallallahu alayhe wassallam) did not act upon the complaint of his daughter Faatimah when she: "came to the Prophet (sallallahu alayhe wassallam) and complained about the hardship caused to her hand from the handmill - and she heard that a captive had been brought to him, but she didn't find him so she informed 'Aaishah of that. When the Prophet (sallallahu alayhe wassallam) came, 'Aaishah informed him of Faatimah's visit. 'Alee (radhiyAllaahu 'anhu) said: The Prophet (sallallahu alayhe wassallam) came to us after we had gone to our bed. So we started to get up but he said:
«Remain at your place» So he came and sat between me and her so that I felt the coolness of his feet upon my stomach. So he said:
«Shall I not inform you of something better than what you have asked? When you go to bed then say `Subhaanallaah' thirty-three times, `Al-hamdu lillah' thirty-three times and `Allaahu Akbar' thirty-four times - for that is better for you than a servant» 'Alee said: `So I never left it after that.' It was said: `Not even on the night of Siffeen?' He said: `Not even the night of Siffeen!'
[Reported by Al-Bukhaaree (9/417-418)]."
So you can see how the Prophet (sallallahu alayhe wassallam) didn't say to 'Alee: She doesn't have to serve you - rather you have to. And he (sallallahu alayhe wassallam) did not take into account preference of certain people in giving a ruling - as pointed out by Ibn Al-Qayyim (radhiyAllaahu 'anhu) - and he who wishes to look further into the matter, then let him refer to his valuable book "Zaadul-Ma'aad" (4/45-46).
And there is nothing in what has preceded to deny the preferability of a man's helping her in that if he finds the time - rather that is part of good treatment between the two and therefore 'Aaishah (radhiyAllaahu 'anhaa) said: "He (sallallahu alayhe wassallam) used to be in the service of his family - then when the Prayer was due he went out."
[Reported by Al-Bukhaaree (2/129 & 9/418), At-Tirmidhee (3/314) who declared it Saheeh, Al-Mukhallis in `Al-Mukhallisiyaat' (1/66), and Ibn Sa'd (1/366)]
And it is reported in "Ash-Shamaa'il" (2/185) by other isnaads with the wording: "He was a man of the men, he would attend to his own clothes, milk his sheep and serve himself." And its narration are those of the Saheeh and some of them are slightly weak.* However Ahmad and Aboo Bakr Ash-Shaafi'ee report it with strong isnaad as I have shown in `Silsilatul-Ahaadeethus-Saheehah' (no.670) and success lies with Allaah.
*I say: Therefore the checker (editor) of `Sharhus-Sunnah' (13/243/3676) declared it weak and he didn't come across the strong isnaad which we mention. And refer if you wish to my book "Mukhtasar ush-Shamaa'il" (no.293).
This is the end of what Allaah most Blessed and most High has allowed me to write about the etiquettes of marriage in this book.

Book of marriage by Shaykh al-albaani rahimahu Allah.

Wednesday, 13 March 2013

Advice from Shaykh Uthaymeen to those Who Shave their Beards


Advice from Shaykh Uthaymeen to those Who Shave their Beards

Shaykh Muhammad ibn Saalih Al-‘Uthaymeen
Returning to the truth is a virtue. There is no doubt that if we were to give a person a choice between two paths; the path of the Majoos (fire worshippers) or the path of the Prophets, which would he choose? Every believer would choose the path of the Prophets. The Prophets-at the head of them is the seal of them, Muhammad ﷺ-would all let their beards grow, while the Majoos would shave the beard; so choose whichever of the two paths you wish.
Due to this, we do not see that anyone has an excuse, after the truth has been clarified to him, to abandon the truth. The Prophet ﷺ said:
“Be different from the Majoos; be different from the polytheists. Let the beards grow fully and trim the mustaches.”
This was the way of the people from aforetime. We did not used to know of anyone who shaved their beards. Rather, it has been said that some of the oppressive rulers would punish an individual by shaving his beard. He would make it to be a punishment! The scholars, may Allaah have mercy upon them, textualized within the books of At-Ta’zeer (punishments) that it is not permissible to punish by shaving the beard. (This is) from that which indicates that some of the oppressive rulers deemed it to be permissible. So how about now? A person blows his wealth on shaving it. He loses out on the most important thing; he loses out on following the Messenger ﷺ and compliance with his command.
We hope for this brother of ours, whom you all respect; we ask Allaah to bless him with guidance, and that he grows his beard in compliance with the command of the Prophet ﷺ and in keeping with his Sunnah.

Sunday, 3 March 2013

Covering up mistakes



Yahya ibn Ma'een said:
ما رأيت على رجل خطأ إلا سترته
"I never saw a mistake in a person except that I would cover it up for him."
["Siyar A'lam An-Nubala", 11/83].

Whoever speaks about Al-Islam without knowledge...



Ibn Taymiyyah said:

ومن تكلم في الدين بلا علم كان كاذبا وإن كان لا يتعمد الكذب

"Whoever speaks about Al-Islam without knowledge is a liar. Even if he had not intended to lie."

["Majmu Al-Fatawa", 10/449]

Al-Imaam Ibn Al-‘Uthaymeen (rahimahullaah) talks about the person who narrates a hadeeth but not in its exact wording

Al-Imaam Ibn Al-‘Uthaymeen (rahimahullaah) talks about the person who narrates a hadeeth but not in its exact wording
Question: The questioner also says, “Is it permissible for the Muslim person who is devoted to studying and understanding his religion, to give talks of admonition but he says hadeeths, for example, but not with the exact wording. Is there any sin upon him regarding that?”

Answer: This which he (the questioner) mentions, it means that he (the speaker) wants to relate the hadeeth according to the meaning, and relating hadeeths by the meaning, the scholars of hadeeth have differed about it as to whether or not it is permissible. So from among them there are those who consider it to be permissible under the condition that the person who is speaking knows the meaning, and that the hadeeth that he is relating by its meaning, nothing of it is changed. And another condition is that he fully grasps from the hadeeth that which is obligatory to be fully understood of it such that he does not cut out from it anything which relates to what he has mentioned (in his speech). Thus, if he knows the meaning and he fully grasps the hadeeth in a way in which there is no defect in it (his understanding of the hadeeth), then the correct view is that it is permissible. The correct view is that it is permissible (the Shaikh repeats). However, he must finish it with his saying ‘or as the Prophet (sallallaahu ‘alayhi wa sallam) said’, so that he does not cause anyone to memorize it how he said it, thinking that it is the actual wording of the hadeeth from the Messenger (‘alayhis-salaatu was-salaam).

Source: The program Noorun ‘alaa ad-Darb, transcribed on the web page at the link
http://www.ibnothaimeen.com/all/noor/article_6354.shtml
Translated by Aqeel Walker

Uthaimeen on A Person Always Scrutinising Himself


Shaikh Uthaimeen, may Allaah have mercy on him said, “It befits a person to always inspect himself as to whether he is upright or not, if he is then he praises Allaah, the Mighty and Majestic, and extols Him and asks Him to keep him firm [upon that righteousness], and if he is not upright he must become upright and he must change [the manner of] his progression to Allaah, the Mighty and Majestic.”
Sharh al-Arba’een an-Nawawiyyah, p. 263.

’Abdur-Rahmaan ibn Shuraih رحمه الله on What a Person Should Choose for Himself


’Abdur-Rahmaan ibn Shuraih رحمه الله on What a Person Should Choose for Himself



’Abdur-Rahmaan ibn Shuraih, may Allaah have mercy on him, said, “If a person were to choose [something] for himself, he could choose nothing better than silence.”
Mowsu’ah Ibn Abid-Dunya, 5/222

Saturday, 2 March 2013

Uthaimeen on Why We Say, “[I ask You for] Your Forgiveness,” Upon Leaving the Toilet


Shaikh Uthaimeen, may Allaah have mercy on him, was asked about the statement of some scholars that the significance of a person’s saying, “[I ask You for] Your Forgiveness [غُفْرَانَكَ],” upon leaving the toilet is due to the fact that since he had been prevented from remembering Allaah at that time it is befitting for him to seek Allaah’s Forgiveness [for that upon leaving], is that correct?
He replied, “That is debatable, because the person [in question] has only been prevented from remembering Allaah due to an order from Allaah, and if it is due to Allaah’s order then he has not exposed himself to punishment, in fact [by doing so] he has put himself forward for a reward, that is why a menstruating woman does not pray or fast: when she then becomes clean is it a part of the Sunnah for her to seek Allaah’s forgiveness for not having prayed and fasted during her menstrual days? Absolutely not, no-one has ever said that.
Based upon this, it becomes clear that the significance [of saying, “[I ask You for] Your Forgiveness [غُفْرَانَكَ],” upon leaving the toilet] is that when a person has unburdened himself from something harmful to the body he calls to mind the harm of sinning, and so asks Allaah to lighten the harm done by sinning just as He has favoured him by lightening the harm to the body, and this is a meaning which is appropriate in terms of remembering a certain thing through another.”

The Muhaddith of Yemen, Shaikh Muqbil, on Whether The Friday Bath [Ghusl] is Obligatory for a Woman


Questioner: Whether she prays at home or in the mosque, is the Friday bath [ghusl] obligatory for a woman?
The Muhaddith of Yemen, The Allaamah, Shaikh Muqbil ibn Haadi al-Waadi’ee [d. 2001], may Allaah have mercy on him, replied, “What is apparent is that it is obligatory [waajib], because it has been reported in the Saheeh [Bukhaari no. 858 and Muslim that the Prophet صلى الله عليه وسلم] said, “Ghusl (taking a bath) on Friday is compulsory for every Muslim reaching the age of puberty,” and it has also been reported that, “It is a right upon the Muslims that they should take a bath every week ...” or something with that meaning [i.e., the Shaikh is quoting from memory so he is saying maybe the exact wording of the hadith is different; here is the wording from Bukhaari which the Shaikh was referring to, “It is Allaah's right on every Muslim that he should take a bath (at least) once in seven days,” no. 898].”
Ghaaratul-Ashritah 'alaa Ahlil-Jahl was-Safsatah, vol. 2, p. 500.

Friday, 1 March 2013

What is the reason why the grave of the Prophet (peace and blessings of Allaah be upon him) was incorporated into the mosque?


What is the reason why the grave of the Prophet (peace and blessings of Allaah be upon him) was incorporated into the mosque?  


It is well known that it is not permissible to bury the dead in the mosque, and it is not permissible to pray in any mosque in which there is a grave. So why were the graves of the Messenger (peace and blessings of Allaah be upon him) and some of his companions incorporated into the Prophet’s Mosque?


Praise be to Allaah  
 
It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Saheeh, agreed upon. Al-Bukhaari, al-Janaa’iz, 1330; Muslim, al-Masaajid, 529). It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that Umm Salamah or Umm Habeebah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about a church that they had seen in Abyssinia (Ethiopia) and the images that were inside it. He (peace and blessings of Allaah be upon him) said: “Those are people who, when a righteous slave or a righteous man among them died, they would build a place of worship over his grave and put those images in it. They are the most evil of creation before Allaah.” (Agreed upon; al-Bukhaari, al-Salaah, 434; Muslim, al-Masaajid, 528). Muslim narrated in his Saheeh that Jundub ibn ‘Abd-Allaah al-Bajali said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah has taken me as a close friend (khaleel) as He took Ibraaheem as a close friend. If I were to take anyone among my ummah as a close friend, I would have taken Abu Bakr as a close friend. Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship, for I forbid you to do that.” (Muslim, al-Janaa’iz, 970). 

Muslim also narrated that Jaabir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade plastering over graves, sitting on them, and building over them.” (Muslim, al-Janaa’iz, 970). These saheeh ahaadeeth and others all indicate that it is haraam to build mosques over graves, and that those who do that are cursed. They also indicate that it is haraam to build over graves, to erect domes over them or to plaster over them, because these actions lead to shirk involving the graves and worshipping their occupants instead of Allaah, as happened in ancient times and is still happening today. So the Muslims, no matter where they are, must beware of doing that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden, and not be deceived by what many people do. For the believer must follow the truth and truth may be known through evidence from the Qur’aan and Sunnah, not by people’s opinions or what they do. The Messenger Muhammad (peace and blessings of Allaah be upon him) and his two companions [Abu Bakr and ‘Umar] (may Allaah be pleased with them) were not buried in the mosque, rather they were buried in the house of ‘Aa’ishah, but when the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was incorporated into the mosque, at the end of the first century AH. His action does not come under the ruling of burial in the mosque, because the Messenger (peace and blessings of Allaah be upon him) and his two companions were not moved to the land of the mosque, rather the room in which they are buried was incorporated into the mosque because of the expansion. No one can use this as evidence that it is permissible to build structures over graves or to take graves as places of worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). And Allaah is the Source of strength.
Shaykh Ibn Baaz, Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, part 4, p. 337

The true reality of good character


The true reality of good character



Al-Hasan al-Basri rahimahUllaah said :

The true reality of good character is: doing good to others, withholding from harming, and having a cheerful face.

al-Qaadee `Iyaad said:

It is to associate with the people in a beautiful manner, to have a cheerful face, to show love for them, to show compassion for them, to tolerate the harm they cause, to be forbearing with them, to have patience upon disagreeable things, to abandon having pride or being arrogant towards them; and to avoid harshness, anger, and taking them to account.

Imaam Ahmad ibn `Umar al-Qurtubee, rahimahUllaah, (d.656 H) in his explanation of the Abridgement of Saheeh Muslim, al-Mufhim (6/116-117)

source

To read this article in spanish click here