Refutations are from the Religion of Islam

Refutations are from the Religion of Islam   

By the Noble Scholars: The Mufti Shaykh Abdul Aziz Ali Shaykh, Shaykh Zaid Al Madhkhali, Shaykh Salih Fawzan, Shaykh Rabee Al Madhkhali

Question to the Mufti Shaykh Abdul Aziz Ali Shaykh:

Question: What do you say concerning the one who says: "Verily refutations against the people of innovations and misguidance, was not from the practice of the Salaf, and the books of refutations are not befitting to be distributed except between the students of knowledge and they should not be distributed to other than them?"

Answer: Refutations upon the people of innovations is from jihad in the cause of Allah, and protection for the legislation of Islam from having something attached to it that is not from it. Thus authoring the books, printing them, and distributing them is correct, and it is calling to the truth, and jihad in the cause of Allah.

Thus whoever presumes that printing the books and spreading the books that refute the innovators is an innovation, then he is in error; because Allah the Exalted said: Oh Prophet strive hard against the disbelievers and the hypocrites and be severe against them. (Chapter 66 verse 9)

Therefore jihad is with the hand, the tongue, and wealth. From jihad with the tongue is to defend the legislation of Islam and to protect it from every fabrication from the doubts and falsehood; included in this is warning from innovation and calling to the truth.

For this reason Imam Ahmad and other than him produced books warning from the innovators. Imam Ahmad authored a treatise entitled “The refutation upon the hypocrites.” So he clarified their doubts and answered every doubt they came with. Al Bukari-may Allah have mercy upon him-authored his book “The actions of the servants are created”. And other than them from the Imams of Islam have authored refutations upon the innovators and rebutted their falsehood and established the arguments against them.

Also Shaykh of Islam (ibn Taymiyyah) authored refutations upon the rafidah in his well known book, “The methodology of the Prophetic Sunnah in demolishing the statements of the shia and the qadariya”, and he clarified the falsehood and misguided they are upon.

Question to Shaykh Zaid Al Madhkhali

Question: Oh noble Shaykh there is a statement that refutations between the people of knowledge distracts from seeking knowledge, so is this statement correct?

Answer: This doubt is false and from the deceptions placed upon the people and I don’t think this statement is circulating from a person who has any portion of knowledge, because the books of refutations are present, distributed, printed, and read since the first generations until our present time.

The one who reads the refutations of Imam Ahmad-may Allah have mercy upon him- upon the Jahmiyah and hypocrites and the refutations of Imam Ibn Taymiyyah and Imam Ibn Al Qayyim will find the bulk of their works contain refutations upon the people of deviance to include the Jews, Christians, the people of innovation such as the Jahmiyah, Mutazila, Asharees, Maturidiya, and Kulabiya. They contain refutations upon the people who say Allah is one with His creation, refutation upon the sufis and other than them which are too many to mention in this setting.

Therefore the books of refutations are jihad in the cause of Allah; rather ibn Al Qayyim considers refuting the people of innovations and desires greater than jihad on the battle field. This is because jihad on the battle field, you find that many of the people embark upon this kind of jihad, many people are courageous, scholars and those from the laymen.

As for jihad with knowledge and the tongue, by bringing the argument and evidence to the people of innovation, misguidance, and desires, no one embarks upon this; no one is suitable for this except for the firmly rooted scholars. Thus it becomes obvious that the people of knowledge have virtue over those who fight on the battle field.

Therefore: If this statement comes from an ignorant person it is incumbent upon him to learn, and if it comes from a person who claims to have knowledge then he is either a person with compound ignorance or a person of deception thus it becomes incumbent to warn against him; and Allah knows best.

Question to Shaykh Fawzan

Question: Do refutations upon the people of falsehood harden the hearts, because there are some people who distance us from the books of the people of knowledge that contain refutations upon the people of faslehood?

Answer: Leaving off refutations is what hardens the heart, because doubts will enter the hearts, thus they will harden. As for refuting them, and clarifying the truth then this is what softens the hearts and returns them to the truth.

Therefore do not pay attention to the likes of these false statements which originate from people who wish to promote falsehood and doubts without raising objects to it or refuting it; and they say this is freedom of opinion, this is another opinion. This is an opinion and this is another opinion meaning the religion will become opinions. The religion does not contain opinions it contains revelation from Allah the Exalted, revelation from the All Wise, Worthy of all praise.

Allah has not entrusted us to our opinions or intellects, rather He commanded us to follow the book and the Sunnah, to gain an understanding of them, to work by them, and to refute that which opposes them from the doubts and false statements. If it were not for the refutations upon the people of falsehood the truth would not be aided and the truth would not be clarified to the people.

But I say, and I continue to say, no one refutes these issues except the people of knowledge. As for the learner, the student of knowledge, and the one who pretends to have knowledge it is not permissible for him to refute these issues; because perhaps he will refute with ignorance consequently his refutation will be more evil than what he was refuting. Because the refutation not based upon knowledge; its evil becomes more the refutation.

Therefore I say, no one refutes except the people of knowledge, those firmly grounded in knowledge, those who refute with knowledge, arguments and evidence. As for those who are not firmly grounded in knowledge then they do not refute the doubts, because perhaps the refutation will be more corrupt than what is being refuted.

Question to Shaykh Rabee
http://www.rabee.net/show_fatwa.aspx?id=73

Question: What do you say oh Sheik to the one who says too much talk about minhaj hardens the heart?

Answer: Meaning that a lot of talk about the minhaj and correcting it and studying it hardens the heart, but calling to myths, and innovations, and misguidance and to the ideas of the khawarij softens the heart---Masha Allah!!!

The dawa to the minhaj; calling to the book of Allah and to the Sunna of the Messenger peace and blessings are upon him, and what is contained in the book of Allah and the Sunna of the Messenger peace and blessing are upon him, from the belief system (aqeedah), and the acts of worship, and the actions, and correcting the minhaj is a great affair that must be done and there is a lot of misguidance concerning this minhaj.

And no matter how much the person was to speak about it, his efforts would be minuscule in relation to what is required in this affair. Now when we speak about the minhaj does it reach every Muslim?!!

But speech upon the methodology of Tabligh (Jamaat) or upon the methodology of the Muslim brotherhood, or the methodology of the people who are astray or the methodology of the people of bida, or myths, or deviated creeds and politics and socialism and ideological beliefs, this Masha Allah softens the heart!!!!

Is this a correct statement? This foolish statement is not able to stand up to the true Islamic minhaj, may Allah bless you.

السؤال: سؤال : ما رأيكم يا شيخ في من يقول : كثرة الكلام في المنهج يقسّي القلب ؟

الـجــواب:  الجواب : يعني كثرة الكلام في المنهج وتصحيحه ودراسته يقسّي القلب لكن الدعوة إلى الخرافات والبدع والضلالات وأفكار الخوارج هذه تليّن القلب – ما شاء الله - !!! الدعوة إلى المنهج؛ دعوة إلى كتاب الله وسنّة الرسول عليه الصلاة والسلام وما احتواه كتاب الله وسنة الرسول من عقائد وعبادات وأعمال ,تصحيح المنهج أمر عظيم لابدّ منه والضلال كثر في هذا المنهج ومهما تكلم الإنسان يعني جهده ضئيل بالنسبة لما يتطلبه الأمر ,الآن لما نتكلم في المنهج هل يبلغ كل المسلمين ؟!! لكن الكلام على طريقة التبليغ وعلى طريقة الإخوان وأهل الضلالات والبدع والخرافات والانحرافات الفكرية والسياسية والاجتماعية والعقائدية هذا ما شاء الله يلين القلوب !!!! هل هذا منطق صحيح ؟ هذا منطق سفهاء ضاقوا بالمنهج الإسلامي الحقّ ذرعا ً بارك الله فيك .

The above is a summary translation taken from sahab.net
http://www.sahab.net/ipb/index.php?showtopic=108329
Translated by Rasheed Barbee

Questions Pertaining to Children’s Clothes

Questions Pertaining to Children’s Clothes
 

Many children’s clothes have pictures of living creatures on them and some of these clothes are things that are disposable, such as footwear and diapers for children under three years of age, while others are not disposable, rather they are kept and cleaned. What is the ruling on such clothes?

The scholars have said that it is unlawful to dress a child in what it is unlawful for adults to wear. Whatever has an image on it is unlawful for adults to wear, so it is also unlawful for children to wear it. This is the answer. What the Muslims should do is to boycott these clothes and shoes so that the evildoers will have no means of reaching us in this matter. If they re boycotted they will never find a way of bringing them into this land, because when they are boycotted there will be no point in bringing them here.

Is it permissible to dress male children in things that are specifically for girls, such a gold, silk or other things and vice versa?

This is understood from the answer to the previous question; I said that the scholars say that it is unlawful to dress a child in that which is unlawful for an adult. Based on this, it is unlawful to dress male children in clothes that are specifically for girls and vice versa.

Does this include clothes hanging below the ankles for male children?

Yes, it does include that.

And does it include dressing them in clothes that entail imitation of the disbelievers, such as hats and trousers?

This is a separate subject. For Muslims to imitate the disbelievers in their dress or in other matters- regardless of whether they are males or females, minors or adults- is unlawful, according to the saying of the Prophet :

“Whoever imitates a people, is one of them.” (Abu Dawood in his Sunan 4031)

In addition, Muslims should have a strong, distinctive character, which prevents them from following others, because they are superior and their religion is the most superior, as Allah, the Most High, says,

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.”(Soorah Ali-‘Imran 3:139).

And Allah the Most High, says,

“It is He Who has sent His Messenger (Muhammad ) with guidance and the religion of truth (Islam), to make it superior over all religions.” (Soorah At-Tawbah 9:33)

Is it permissible for children, male or female, to wear short garments which reveal their thighs?

It is well known that there is no ruling on ‘awrah for children under seven years of age, but there is no doubt that making children accustomed to these skimpy clothes, short clothes will cause them to think little of displaying their ‘awrahs in the future.

In fact, a person may not be ashamed to reveal their thigh because they used to reveal it when they were a child, and will not be bothered about it. Then people looking at each other’s ‘awrahs will be like their looking at each other’s faces, wherein it is not unlawful and they do not feel embarrassment by having people see it. So, it is my opinion that children should be prevented- even though they are small- from wearing such clothes, and they should wear modest clothes which will ward off sin.

What is the ruling on piercing the ears of girls in order for them to wear gold earrings. Is this a form of mutilation and torture, as some of the scholars of Islamic Jurisprudence have said?

The correct view is that there is not objection, because is a means of attaining a permissible type of adornment. In addition, it has been confirmed that the women among the Companions had earrings that they wore in their ears. Also, the pain inflicted is minor, especially if the hole is made when they are small; it will heal quickly.

What is the ruling on shaving a girl’s head at the time of birth or after that, in the hope that it will make her hair grow long and thick? Is it prescribed by the Sunnah to have the head at the time of birth for boys?

Shaving her head is not prescribed by the Sunnah on the seventh day, as it is for males. As for shaving for the benefit which you mentioned- if it is correct- the scholars say that shaving the head of a girl is disliked. However, it might be argued that if it has been confirmed that this causes the hair to grow long and thick, then there is no objection to it, because is well known that the dislike of a thing is eliminated in cases of need.

What is the age of a child at which a woman veil herself from males? Is it at the age of discretion or puberty?

Allah, Most High says,when referring to those to whom a woman’s beauty may be shown,

“Or children who are as yet unmindful of women’s awrat.” (Soorah An-Noor 24:31).

When a child begins to pay attention to a woman’s awrah and begins to look at her and talk a great deal about it, then it is not permissible for a woman to reveal herself in front of him. 

This differs from one child to another, according to the company he keeps. A boy might pay attention to women if he commonly sits with people who talk a great deal about women. But if this is not the case, he may pay no attention to women.

The important point is that Allah has defined this matter in His Words:

“Or children who are as yet unmindful of women’s awrat.” (Soorah An-Noor 24:31)

Therefore, this means that it is lawful for a woman to reveal her beauty to him if he is unmindful of her ‘awrah and pays no attention to the matter of women.

Does touching a baby penis when cleaning them after they have urinated or defecated invalidate a person’s wudoo’?

It does not invalidate wudoo’.

Is it permissible for a father or mother to punish a child by spanking or placing something bitter or hot in his mouth, such a pepper, if he does something wrong?

It is permissible to punish a child by spanking, if they have reached an age where they are able to benefit from it, usually ten years of age. As for giving them something hot, this is not permissible, because hot in their mouth might cause ulcers or inflammation in their stomach, which might lead to (permanent) harm. On the contrary, spanking, which is on the surface of the skin, is not objectionable, if they learn from it and it is not severe.

And if a child is younger than ten years?

If a child is younger than ten years, it is necessary to make a judgement regarding them, for the Messenger of Allah sws only permitted spanking for those ten years old (and above) if they do not pray. Therefore, if a child is younger than ten years, it must be assessed whether or not he is able to distinguish between right and wrong. A small boy who is less than ten years of age might possess understanding and intelligence, and he may be physically large enough to stand being spanked, rebuked and being disciplined, or he might not.

Is there any objection to a mother and father having their child memorise the Qur’an, while they are aware that he might recite it in the toilet while he is answering the call of nature,or he might recite it in a matter that does not befit the Noble Qur’an, in spite of being warned many times against doing so?

Yes, a mother and father should instruct their young child in memorisation of the Noble Qur’an, and they should not be recited. If they do this, then they are not held accountable for it- I mean the children- so there is no sin on them. As for the parents, when they hear them reciting it in a place that is unbefitting, they should speak to them and make it clear to them that it is not permissible. Also, it has been confirmed in Saheeh Al-Bukhari that ‘Amr bin Salamah Al-Jarmi became an Imam when he was six or seven years old- and that was during the lifetime of the Prophet .

If there is a courtyard attached to the house in which the children play,within the walls of the house, would that serve to implement the haddeth regarding the necessity of keeping children inside at maghrib time, due to the spreading abroad of the evils? Or does this hadeeth apply to being outside on the street?

The hadeeth pertains to being in the street, outside the house. As for inside the house, there is no objection.

When a woman is praying, it is necessary for her to prevent her small child from passing in front of her, bearing in mind that this happens to her sometimes and preventing him from doing so causes her to lose her sense of humility in prayer; and if she prays alone, she fears that some harm may befall the child?

There is no sin on her in allowing him to pass in front of her in this situation, if he does so frequently, and she fears that it will ruin her prayer if she prevents him, according to what the scholars have said- may Allah have mercy on them. But, in this situation, it is necessary on her to give him something to distract him, so that he may be near her, because when a child is given something to distract him, he pays no attention to anything else. However, if his better to delay the prayer, so that she can satisfy his hunger or thirst and then offer her prayers.

From: A treatise On Hijab & A compilation of Questions Pertaining To Family Matters” Shaykh Muhammad bin Salih Uthaymeen rahimahu Allah.

The Sunnah is Islaam and Islaam is the Sunnah

                              

The Sunnah is Islaam and Islaam is the Sunnah

Imaam al-Barbahaari (rahimahullaah) said:

All praise is for Allaah who guided us to Islaam and blessed us with it and placed us in the best nation, so we ask Him to grant us that we keep to that which He loves and is pleased with and avoid that which He hates and which angers Him.

Know that Islam is the Sunnah, and the Sunnah is Islaam and one of them cannot be established without the other.

Taken from Kitaab Sharh us-Sunnah of Imaam al-Barbahaari

HE IS A LIAR!!

Questions Pertaining to Children’s Games

Questions Pertaining to Children’s Games

 

There are many games and educations programmes intended for children and, in most cases, these programmes begin with music or something resembling music. An example of this is a “talking” book. We would like you to listen to this song with us and give us your opinion.

 

What I have heard begins with music and music is made by unlawful musical instruments. 

 

The prohibition of music is confirmed by a hadeeth narrated by al-Bukhari in his Saheeh on the authority of Malik Al-Ash’ari, in which it was stated that the Prophet said,

 

 

“From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful”. (Al-Bukhari in his Saheeh 5590)

 

Based on this, it is not permissible to use these types of book or toys, unless this music is removed from them. In addition, based on what I have heard of the renderings of the sounds of these animals, they do not correspond with actual sounds made by them. They do not give a perfect representation of the sounds made by the animals in the book. For this reason, I consider that they should not be used and that their use is unlawful, if the music remains. If it does not remain, then the benefit in using them is negligible.

 

Many games contain pictures of living creatures drawn by hand; and the purpose of them in most cases is to teach, such as those found in the talking book.

 

If it is for the purpose of entertaining little ones, then those who permit games for children would permit such pictures as these. But those who prohibit such pictures do not permit them for children, since they do not represent an accurate picture of these creatures in the form in which Allah created them, which is clear

from what is before me; and, in this instance, the matter is plain.

 

O, Eminent Shaikh!, If there is no objection for children, why do we not say regarding music that is in these toys and educational programs, such as the talking book, that since the purpose is to teach children, and are for children why should we not be tolerant of it, because it is for children?

 

We are not tolerant of it because nothing of its like has been reported in the Sunnah and because the prohibition of it has been reported in general terms, and no exception has been reported from this general prohibition. In addition, if a small child becomes accustomed to entertainment and music, this will become their habit and their nature.

 

There are many types of dolls for girls which were mentioned by ‘Aisha, such as those made from cotton, that being a bag cut into a shape consisting of a head, arms and legs, while others are exactly like a human being, such as those sold in the shops. Some of them talk, cry and walk or crawl. What is the ruling on making or buying such types (of dolls) for little, as teaching aids and playthings?

 

As for those which are not complete representations (of human figures),but only consist of some limbs and a head, there is no doubt that these are permissible and that they are similar to those dolls that ‘Aisha used to play with.

 

But, if they contain precise details, as if you were looking at human being, especially if they move or make sounds, then I do not feel that they are permissible, because they are exact representations of ‘Allah’s creation. While it is clear that the toys with ‘Aisha used to play were not of this type. So it is better to avoid them. However, I would refrain from asserting with certainty that they are unlawful, because in such matters as these, there are things permitted for the young which are not permitted for adults. This is because a child has a natural inclination to play and enjoy themselves. Besides, they are not obligated to perform acts of worship, so that we might say that they wasted time playing and amusing themselves. If a person wishes to guard against such a thing, they can remove the head, or heat it over a fire, until it becomes soft, then press it, until its features are removed.

 

Does it make any difference whether they are made by the children, or made by us for them or we buy them for them, or they are given as gifts?

 

In my opinion that making then in a manner that resembles Allah’s creation is unlawful, because this constitutes making representations of living things, which is without doubt unlawful. But, if they come to us from the Christian or other non-Muslims, it is better, as I have said. With regard to buying them, we should buy other things which do not contain pictures, such a bicycles, or toy cars, or cranes or the like. As for the matter of cotton and other materials that are not lifelike representations, though they have limbs, a head and a neck, but do not have eyes or a nose, there is no objection to them, because they do not resemble Allah’s creation.

 

What is the ruling on making things similar to these dolls out of clay, then shaping them on the spot?

 

Every person who makes something that resembles Allah’s creation is included in the hadeeth: “The Prophet cursed the makers of pictures” ( Al-Bukhari in his Saheeh 5347) –and:

 

 

 

“The people most severely punished on the Day of Resurrection will be those who make pictures.” (Al-Bukhari 5950)

 

But as I have said, if the representation is not clear, in that it does not have eyes, a nose, a mouth or fingers, this is not a complete representation and does not resemble the creation of Allah, he Almighty, the All-powerful.

 

When children play together, the boy acts the part of a father and the girl acts the part of a mother. Should they be encouraged to do this, or should they be prohibited from doing it?

 

I believe that they should be prevented from doing it, because this may lead to the boy sleeping with her. And closing the door (to this) is better.

 

There are some stories, the purpose of which is to teach or amuse children which take different forms: some of tell stories of talking animals, for example, in order to teach children the evil consequences of telling lies. One of them relates how a fox pretended to be a doctor in order to lie to a children and deceived it, then the fox fell into a hole because of his untruthfulness. What is your opinion about such stories?

 

I would refrain from delivering any ruling of them, because although they attribute characteristics to these creatures that they do not possess, such as the ability to speak, to treat illness and to be punished (for their sins), it might be said that the point of it is to coin a similitude, so I will not pronounce any verdict on them.

 

There is another type of story in which a mother tells a story to her child which might happen, even though it may not actually happen, for example: There was a boy called Hasan, who used to annoy his neighbours and he climbed on their wall and fell and broke his arm. What is the ruling on such stories, from which a child might learn some virtues and praiseworthy qualities? Do they constitute lying?

 

It would appear that if it was presented as a parable, by saying there was a child or a boy or the like, without specifying a name and making it as if it was something that has happened, then there would be no objection to it, because this is like telling a parable, not relating it as something which actually occurred. At all events, there is no objection to something like this, because there is a benefit in it, and there is no harm in it.

 

In school curricula, children are asked to draw pictures of living creatures, or they are given an incomplete picture of a children, for example, and asked to complete it. Sometimes, they are asked to cut out these pictures and attach them to a piece of paper, or they are given a picture, and they are asked to colour it in. What is your opinion of this?

 

It is my opinion that this is unlawful and should be prohibited. Further, those responsible for teaching should fulfil their responsibility in this matter and prohibit these things. If they wish to ascertain the ability of the student, they can ask them to make a picture of a car, a tree or some other thing with which they are acquainted. In this way, the extent of their intelligence, their comprehension and ability to carry out orders will be ascertained. This is one of the means by which Shaytan has put people to trial. Otherwise, it would be seen that it is immaterial when it comes to assessing a child’s ability to draw, whether they are asked to draw a tree, or a car, or a palace or a human being. Therefore, it is my opinion that it is incumbent on those responsible in these matters to prohibit such things. However, if they feel that they must draw such things, then they should draw animals without heads.

 

With regard to these pictures which are in books, is it necessary to efface them, or does separating the head from the body by placing a line through it suffice to remove the unlawfulness?

 

It is my opinion that it is not necessary to efface them, because this would entail great hardship and also, the purpose of the pictures in these books is to impart knowledge. As for placing a line between the neck and the body, it does not change the nature of the picture.

A child might fail, if they do not draw this picture in the school, meaning, they might not be given marks in the subject of drawing, and as a result, they fail.

 

If that was the case, then the child would be forced to do this thing and the sin would be on the one who ordered it and obliged them to do it. But, I hope that those responsible will not allow the matter to reach this level, where the students are forced to commit an act of disobedience to Allah.

 

There are some children’s nurseries which teach children, boys mixed with girls, up to the age of five or six years. Up to what age is this permissible? Also, in many of them women teach boys and girls. What is your opinion about this? And up to what age is it permissible for women to teach male children?

 

It is my opinion that this matter should be placed before Hay’at Kibar Al-‘Ulama’ (the Board of Senior Scholars) for them to look into it, because this might open up the door to coeducational schooling in the long term. As for the mixing of small children together, there is no objection to this in principle, but I fear that such plans are intended to be stepping stones to something worse than that. And Allah knows better. For this reason, the matter of these schools should be referred to Hay’at Kibar Al-‘Ulama’, for them to investigate it, or to (other) responsible authorities, which can prevent it, after studying it.

 

There are some schools in which the male and female students are separated, but the teachers of both male and female students are women? Until what age can they teach male students?

 

As I said, all that relates to coeducation should be prohibited, no matter what the circumstances.

From: A treatise On Hijab & A compilation ofQuestions Pertaining To Family Matters” Shaykh Muhammad bin Salih Uthaymeen rahimahu Allah.