Envy is hating Allah’s Decree

Envy is hating Allah’s Decree

To envy is to desire the removal of Allah’s Blessings from their owner. This is the first level of envy. The second level is to hope misfortune follows the servant (as a shadow would follow its object). On this level the envious one wishes that the object of their envy remains ignorant, poor, weak, and hopes that their heart is separated from Allah. They wish the religion of the one they envy remains deficient. In truth, this envious person hates what Allah Decrees and Grants to His servants.”

Ibn al-Qayyim رحمه الله [d. 751H/1350CE]

Pg 16, Ibn Qayyim al-Jawziyyah, Hasad: A Condemnation of Envy and Envious People.

Using the Qur’aan as a shifaa’ (cure)

Using the Qur’aan as a shifaa’ (cure)

Question: The first question is from Sister Mujahida from New York, she says: My aunt has a daughter who is about 5 and can barely speak and recently started walking. The doctors said there isn’t anything physically wrong with her and she is just slow. Some claim that she has ‘ayn (عين – evil eye) on her and someone suggested that she read Surah Ikhlaas X number of times and she will start walking and talking. My aunt did this for a while and my cousin started to walk. However, I was trying to explain it to her if it was practised by the Sahaabah, but she says, “It is a surah from the Qur’aan and Allaah سبحانه و تعالى says it’s a book that cures, then what’s wrong with me reading it?” The questions are:

i. How do I explain this issue to her?

ii. Is there any ruqyah from Qur’aan and Sunnah that I can give her and tell her to do on her daughter?

Answer: About the question, as I understand it this lady is reading suratul-Ikhlaas and she said inshaa’ Allaah in suratul-Ikhlaas there is a cure. We should know that Allaah سبحانه و تعالى says in the Qur’aan:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا

{And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrong-doers) nothing but loss.} [Al-Israa 17:82]

This cure includes the cure from doubts, cure from physical illness and also from the illness of the soul i.e. shak an-nafsiyyah (شك النفسية – doubting of the soul). So the Qur’aan is a shifaa’ (شفاء – cure). We know this, and we know that there are special surahs that the Messenger of Allaah صلى الله عليه و سلم has guided us to, and some aayaat, and we know the Qur’aan as a whole is ash-shifaa’ (The Cure). When you read Qur’aan Inshaa’ Allaah with the intention ofshifaa’, and knowledge (understanding), it is shifaa’.

There are special surahs and aayaat like al-Faatihah, and the beginning aayaat of surah al-Baqarah, and ayatul-Kursi, and suratul-Ikhlaas, suratul-Kaafiroon, the muwaddataan (Surah al-Falaq and an-Naas). There are verses which Prophet Muhammad صلى الله عليه و سلم tells us that if you read them on a sick then Inshaa’ Allaah they will be cured. There is also a saying of Prophet Muhammad صلى الله عليه و سلم that I think she can find it in the Sunnah book (Hisnul Muslim) and if she asks her Imaam, he will guide her to it like:

Place your hand at the site of the pain and say: Bismillah ‘In the name of Allaah’ (three times) Then supplicate seven times:

أَعُوْذُ بِاللهِ وَ قُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَ أُحَاذِرُ

A’oodhu billaahi wa qudratihi min sharri ma ajidu wa uhadhir

‘I take refuge in Allaah and within His Omnipotence from the evil that I feel and am wary of.’[6]

Also from the Sunnah of Prophet صلى الله عليه و سلم is to recite:

أَذْهِبِ الْبَاسَ، رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَماً

Adhibilba’s Rabbanaas wasfi antashaafee laa shifaa’a illa shifaauka shifaa’an laa yughaadiru saqamaa[7]

So the Qur’aan is shifaa’ and there are special surahs that we can say on the sick person, and he can read them himself. However, specifying a special surah or special aayaat that the Prophet صلى الله عليه و سلم did not mention, is wrong. There is nothing that specifies this and specifying a number of times to read this surah also does not come from Prophet Muhammad صلى الله عليه و سلم, and the Sahaabah رضي الله عنهم did not do this, so we should follow the way of using the ruqyah shar’iyyah (الشرعية الرقية – permissible incantation). He should not be very harsh regarding this. She is reading Qur’aan and surah al-Ikhlaas has special meanings in it, so I think it is okay to read the Qur’aan but not specific (parts); it is better to read the whole of surah al-Faatihah, Ayatul-Kursi, suratul-Baqarah Wallaahu A’lam.

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

Reference:

Answered by: Shaykh Salaah Muhammad Aal Shaykh

Title of lecture: Question and answer session

[6] Reported in Saheeh Muslim, Kitaab as-Salaam (#2203).

[7] Reported in Saheeh al-Bukhaaree, Kitaab at-Tibb (#5418) and Saheeh Muslim, Kitaab as-Salaam (#2191).

http://www.albaseerah.org/forum/

The Swords of Criticism Must be Unsheathed Upon the People of Falsehood

The Swords of Criticism Must be 

Unsheathed Upon the People of Falsehood

Author: Shaikh Rabee' bin Haadi bin Umayr al Madkhali
Translator: Abu Yusuf Khaleefah
Source: Majmoo' 14/249

Shaykh Rabee (may Allah preserve him) mentioned:

As long as there is a battle between the truth and falsehood, guidance and misguidance, then it is a must that the swords of criticism -Jarh (disparagement) and Ta'deel (praise)- be unsheathed upon the people of falsehood. They are more dangerous than the people of narration (who were criticized).

[This text has been translated to spanish, to read this text in spanish click here]





Source: http://www.salafyink.com/swordsofcriticism/

Our Way With The Rulers Is One

Our Way With The Rulers Is One

Author: Imaam Muqbil
Translator: Abu 'Abdis Salaam Al Juyaanee
Source: Tuhfaul Majeeb pg. 215-216


Our call is not a call (that calls) to calamities and turmoil and the current state of affairs testifies of this fact. We are not like those (individuals) who are with the (Muslim) rulers in their faces, wipe their feet and say to them welcome, welcome while in their (hearts) they believe this ruler to be a disbeliever. No, rather our way is one, the Book and the Sunnah. We interact with the rulers in an Islamic manner.

We asked that Allah guides them and return them to the truth with the beautiful return.



Source: http://www.salafyink.com/ourwaywiththerulersisone/

Attending the masjid and having a bad smell

Attending the masjid and having a bad smell

Question: Often, in some masaajid there is a bad smell – such as [that of] garlic, onions, [tobacco] smoke – [something indicative of some of the congregation] paying [little or] no attention to the cleanliness of their clothes, nor respecting the sanctity of the prayer and the masaajid, not to mention the other members of the congregation; so what is your advice to these people?

Response: It is obligatory upon the Muslim when setting out for the masjid, that he smells nice, and that his clothes are clean; that s because he is heading for a house from the houses of Allaah, and will be mixing with other members of the congregation. So he must not cause them any discomfort with any bad smell; [the important thing being] whatever he does to eliminate the bad smell, or at the very least reduce it – then this is what is required.

توجهيكم لمن يحضر الصلاة بالروائح الكريهة

السؤال: 

كثرة أحيانا في بعض المساجد روائح كريهة كالثوم والبصل والدخان وعدم اﻷهتمام بنظافة الثياب وتعظيم شعيرة الصلاة والمساجد وأيضًا المصلين من عباد الله توجيهكم بارك الله فيكم؟

الجواب:ـ يجب على المسلم حينما يتوجه إلى المسجد أن يكون طيب الرائحة وأن تكون ثيابه نظيفة لأنه متوجه إلى بيت من بيوت الله ويختلط بالمصلين فلا يؤذيهم بالروائح الكريهة فمهما استطاع يزيل الرائحة الكريهة أو يخففها على اﻷقل فإنه يتعين عليه ذلك.

http://www.alfawzan.af.org.sa/node/15747

They invent faults in him...

قال الإمام ابن العربي المالكي :

والناس إذا لم يجدوا عيبًا لأحدوغلبهم الحسد عليه وعداوتهم له أحدثوا له عيوبًا .

العواصم من القواصم(٤٦٩/٢)

Ibn Al-Arabi: If the people don't find a fault in someone they have jealousy and enmity for, they invent faults in him.

THE BEST WELCOME

THE BEST WELCOME 

Shaykh Badr Ibn Ali al-Utaybi حفظه الله

Oh sister, know that you will neither obtain lofty mannerisms nor a healthy marital life until you greet your husband like the greeting of the most gracious of hostesses to their guests. Be keen in rushing to welcome your husband upon entering the home with a warm embrace [as this shows you were looking forward to see him and hence makes him feel loved].

Kiss him with love and respect, a kiss of affection and enthusiastic desire. For this will cause him to have a strong bond with you, and in turn he will come to recognize your rights over him.

[Taken from “20 Pieces Of Advice To My Sister Before Her Marriage”, p. 40-41]

Advice for married sisters

Advice for married sisters

Based On Your Customs:

The common practices of the people have their benefit and rulings that apply to them. Whatever the people see as good, as long as it doesn’t oppose a command or prohibition of the Islamic Legislation. So with this in mind, the general customs of the people are made up certain mannerisms and behaviors which are not suitable for you to oppose in order to protect you and your husband from public scorn. There are many examples of this, varying based on time, place, and culture. There are certain things that people used to consider despicable, today people may deem them to be from lofty mannerisms. Likewise, there are certain marital practices that may be considered crimes by people who live in rural areas, while they are considered noble practices by city dwellers. Similarly, certain practices may be prohibited amongst certain tribes, but with other cultures and ethnicities it may be an established practice.

So look at what is considered noble behavior from the people of our time, place, and tribe and hold firm to it. Do not oppose it with false claims such as the freedom to behave as you wish. And perhaps from these practices that are agreed upon.


1. Avoid calling him by his first name. Rather, it is from good manners to call him by his Kunya, or with a name that he likes to hear from you such Oh my heart, oh my dear, and other than that.

2. Lower your voice when addressing him. It is bad manners for you to raise your voice when addressing your husband or criticizing him; and it is even worse if you are in the presence of others.

3. Not walking in front of him, except when there’s a need to do so. It is from good manners that you walk by his side or slightly behind him out of respect and honor for him.

4. Not burdening him with shopping for your personal female products. Although it is permissible, many people have grown accustom to disliking this practice.

5. Calm and peaceful behavior while guests are over. The typical custom of most people is that they dislike hearing loud noises coming from inside the house and from the cooking pans, especially while they are being served.

6. Shouting out and calling him around men. Even though your voice is not aowra ( those things that must be concealed from men, such as a women’s hair) based on that the most correct opinion, most people dislike hearing a women’s voice and are more comfortable with having her clap or knock on the door and other things similar to this. This is better etiquette.

7. Giving him the responsibility of carrying the child without the need, while outside the home. Although it is not impermissible legislatively, many people look down upon it

So with these types of customs judge yourself, in order to determine what are good etiquettes and practices ,then hold firm to them, not opposing them at all; because indeed for one to oppose that which has been established is against good manners

Taken from 20 Pieces of Advice to my Sister Before Her Marriage pages 76-78

Is There Repentance for the Homosexual?

   

Is There Repentance for the Homosexual? 

Shaykh Muqbil Al-Wādi'ī رحمه الله

Question: Is there repentance for the homosexual?

Answer: False stories have been reported stating that if he were to bathe within the entire ocean he would not become pure and that there is no repentance for him. This is falsehood. Rather, Tawbah erases what was before it. If Allāh will accept the repentance of the polytheist then likewise, he who falls into Fāhishah or other than it from the lewd actions Allāh will accept his repentance. Allāh, the Glorified and Exalted said:

   (وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ)

Indeed I am Oft-Forgiving of he who repents, has faith, works righteousness, and is guided. (Ta Ha 20:82)  

Source: http://muqbel.net/files/fatwa/muqbel-fatwa10.mp3
Translated by Raha Ibn Donald Batts

Good Character at Home and Outside

Good Character at Home and Outside

Al-Allaamah Shaykh ibn Uthaymeen rahimahullaah said: "Unfortunately, many people are excellent in their behavior with the (general) people, however he does not have good character with his own family!"  

[Kitaab al-Ilm, 185]

 –

‏قال العلامه ابن عثيمين ‏رحمه الله : ‏وكثير من الناس مع الأسف الشديد يحسن الخلق مع الناس، ولكنه لا يحسن الخلق مع أهله ! ‏  —

‏[كتاب العلم ١٨٥]

The Ruling on Buying a House On Usury In the West

The Ruling on Buying a House On Usury In the West

Shaikh Salih al-Fawzaan حفظه الله


Question: May Allah be good to you Oh possessor of Virtue, the questioner says: A Muslim lives in the West and wants to buy a house because the rent there is very expensive. However, buying a house can not be completed except through the banks there and they work with usury. Question: Is it allowed to buy a house through the banks because he is forced to do that?

Answer: “No, usury is not allowed in any situation and it is not a necessity. Why not through a means that has no problem? Where is the necessity? If he wants to buy a house through a halal means, there is no harm even though buying a house in the lands of the disbelievers calls to gaining a visa and remaining there. However, buying a house is permissible with halal money. As for buying it through usury, then this is haram, not allowed, and there is no necessity for that because the halal means solves the problem. Allah did not permit usury in any situation. This is because Allah blessed the Muslims with the halal.

وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبا

Allah has permitted trading and forbidden Riba (usury)

[2:275]

Allah sufficed the Muslims with Halal. So he can obtain a house through halal [means] either renting or buying without usury or other than that of the means. Yes. May peace and blessings be upon the Prophet, his followers, and Companions”.

http://www.alfawzan.af.org.sa/node/4210

Claim Benefits if not needed

Claim Benefits if not needed

Question: Is social security/assistance allowed for the one who does not have a need for it?

Answer: “That which we know is that the government, may Allah facilitate for them, gives social security/assistance to the poor who do not have anything and who meet the conditions for taking it. And it is not for him to lie. Verily the one who is from its people can take social assistance and meets the desired conditions. As for the one who lies and claims to be poor or she claims that she does not have a husband and she has a husband and what resembles that, then he should not take that. The conclusion is that it is not allowed to take social assistance except the one who meets the conditions which the government has placed. This is obligatory. It is obligatory to fear Allah and be cautious of taking what is not allowed for him. And in Allah aid is sought”.

هل يجوز الضمان الاجتماعي لمن ليس فيه حاجة له؟

الذي نعلم أن الحكومة وفقها الله جعلت الضمان الاجتماعي للفقير الذي ليس له شيء، والذي لا تتوفر فيه الشروط ليس له أخذه، وليس له أن يكذب، إنما يأخذ الضمان من كان من أهله، من توافرت فيه الشروط المطلوبة، أما الذي يكذب ويزعم أنه فقير، أو تزعم أنها ليست بذات زوج وهي ذات زوج وما أشبه ذلك فليس له أخذ ذلك، الحاصل أنه لا يجوز أخذ الضمان إلا للذي توافرت فيه الشروط الذي وضعتها الدولة، هذا هو الواجب عليه، الواجب أن يتقي الله المؤمن وأن يحذر أخذ شيءٍ لا يحل له والله المستعان.

http://www.binbaz.org.sa/node/13002

Don´t teach your family how to sin

A Woman Requests a Khula' from the Husband then Finds Out that She is Pregnant

A Woman Requests a Khula' from the Husband then Finds Out that She is Pregnant

Sh. Alī Ar-Ramlī حفظه الله

Question: May Allāh bless you, O our Shaykh. We have a question,  if you will. A woman sought a Khula' from her husband and the husband granted it. However, after a week the woman found out that she was pregnant. What is upon them and what is the ruling on their marriage?

Answer: The Khula' is correct and the affair is over. She is pregnant now so it is not permissible for her to marry until she gives birth to the child. This is all that is required from her.
Once she gives birth she can marry. As for the Khula', it is sound and the affair has ended.

Translated by Raha Batts
Audio: Telegram group

Good manners in gatherings

Good manners in gatherings 

Shaykh Ubayd حفظه الله said: From the beautiful qualities and praiseworthy characteristics is not putting oneself forward to answer questions when there are present within the gathering elders and people of virtue. This must be restricted to that which is the norm and would not lead to the legislative benefit being lost by one not speaking on the issue that needs to be clarified by the one who has cognisance of the issue at hand.

Trans. Raha Batts

Imdād Al-Muslim 1/189

قال العلامة عبيد الجابري حفظه الله:

من الخصال الجميلة والسجايا الحميدة عدم التصدر للمسائل إذا كان في المجلس أسنان القوم وفضلاؤهم، ويجب تقييد هذا بالمسائل العادية التي لا يفوت بعدم الكلام فيها مصلحة شرعية يجب بيانها على من أدركها من المذاكرة

إمداد المسلم (١/ ١٨٩)

The Ruling on Using Internet Matrimonial Websites and Forums

The Ruling on Using Internet Matrimonial Websites and Forums

Shaykh Sālim Bāmihriz حفظه الله

Question: There are some matrimonial Internet websites. These sites assist those looking for marriage. What is the ruling on women who are searching for marriage using these sites and what is the legislative manner of searching for marriage and the woman presenting herself for marriage?

Answer: May Allāh bless you, this way is traversed upon by most of the people of falsehood, and they use them to prey upon women and commit corruption thereafter. I do not advise the Salafī man nor the Salafī woman to utilize this means. She is to simply make it known amongst her sisters and brothers that she is looking for a righteous husband; likewise, the man is to make it known amongst  his brothers and sisters that she is looking for a righteous wife, and supplicate to Allāh, the Exalted, for Tawfīq. And Allāh's Aid is sought.

Translated by Raha Batts

Answered via WhatsApp

SHALL I INFORM YOU OF SOMETHING MORE FEARFUL THAN THE DAJJAL?

SHALL I INFORM YOU OF SOMETHING 

MORE FEARFUL THAN THE DAJJAL?

Shaykh Saalih ibn Fawzaan al Fawzaan

Mahmud bin Labid narrated that Allaah's Messenger [may the peace and salutations of Allaah be upon him] said: “The most dreadful thing which I fear for you is minor polytheism: ar-Riyaa (showing off).'' (reported by Ahmed, by a sound chain)

Shaykh Saalih ibn Fawzaan al Fawzaan Explained:

The Prophet [may the peace and salutations of Allaah be upon him] addressed his companions regarding the trial and harm of the Dajjal (Anti-Christ) then he stood up from his sitting. He made the people busy themselves with discussing the trials and harms of the Dajjal (Anti-Christ) due to fear from him. Severe fear of the Dajjal and his trials afflicted the companions [May Allaah be pleased with them] so when the Prophet [may the peace and salutations of Allaah be upon him] came to them he said: “Shall I inform you of that which I fear for you more than the Dajjal (Anti-Christ)” they replied “Yes! O’ Messenger of Allaah: He said “Minor shirk and it is ar-Riyaa (showing off)”.


Indeed mankind shows off by way of his good actions and wishes people to praise and extol him. This is in contradiction to sincerity to Allaah, this is polytheism because this action was done for the sake of people.


The meaning of polytheism: is to worship other than Allaah and this is found in showing off. So the person that is showing off is worshipping other than Allaah because he has performed an act of worship for the sake of the people. He did not do it for the sake of Allaah. Indeed Allaah has described the hypocrites to be from those who show off to the people, therefore showing off is from the characteristics of the hypocrites. Indeed the Prophet [May Allaah be pleased with them] has mentioned (showing off) to be from minor polytheism (shirk). Minor polytheism doesn’t exit one from the religion but it leads to major polytheism and it nullifies the actions that were performed and it becomes inconvenient upon the person who performed it without benefit. As for the major polytheism then it nullifies all actions that one has performed.


The believer is one that stays away from polytheism. However the problem is in minor polytheism. The believer has to be cautious from it, since (showing off in worship) is a type of polytheism that is hidden. It is in the heart and none has knowledge of what is in the heart except Allaah. The Prophet [may the peace and salutations of Allaah be upon him] feared for the best nation and they are the Companions. The Companions feared it for themselves because the number of those who are saved from (falling into) it are small - except for those that Allaah has saved.


It is upon the Muslim to fear showing off. The Muslin shouldn’t praise himself; it is upon the Muslim to hide his actions whatever the actions may be, it is upon the Muslim to make his intention, his apparent and hidden actions sincere for Allaah. If love for praise occurs in the Muslim’s mind or if he is exposed to showing off then it upon him to repulse it and there is no harm upon him, if it becomes grave and persists with him then his actions will be void and this is very dangerous because this is what occurs in the mind of the people. Mankind like to be praised and extolled and if this occur in a person’s actions and acts of worship, it will become ar-Riyaa.
Allaah said:

''So woe unto those performers of Salat (prayers) (hypocrites), Who delay their Salat (prayer) from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma'un.'' [Surat Al-Mā`ūn 4-7]

Allaah has promised them al-Wayl [a valley in Hell]. Allaah said:

''So whoever hopes for the Meeting with his Lord let him work righteousness and associate none as a partner in the worship of his Lord.'' [Surat Al-Kahf 110]

This includes minor and major polytheism (and associates none as a partner in the worship of his Lord), Allaah further mentioned: “I am Independent of all the partners (ascribed to me). Whoever performs a deed while associating partners with Me, I will leave him and his Shirk.”1, Allaah doesn’t accept actions except that they are sincere seeking his face and it has to be according to the Sunnah of the Prophet [may the peace and salutations of Allaah be upon him].

( 1. Muslim from Abu Hurayra – 2985 )

Taken from The Explanation of Bulugh al Maraam on the Book of al-Jaami page 236 by Shaykh Saalih al-Fawzaan

Translated by Abu Yahya al-Kangoli

[To read this article in spanish click here] Source: http://dusunnah.com/wp-content/uploads/2013/06/Shall-I-Inform-you-of-Something-More-Fearful-than-the-Dajjal.pdf

Difference between Shukr (thankfulness) and Hamd (praise) -Shaykh Rabee’ bin Haadee

Difference between Shukr (thankfulness) and Hamd (praise) 

-Shaykh Rabee’ bin Haadee-

Sharh as-Sunnah: [Intro] Difference between Shukr (thankfulness) and Hamd (praise)

By Shaykh Rabee’ bin Haadee al-Madkhali may Allah preserve him

This is the shaykh’s explanation for the opening statement in the book entitled “Sharh as-Sunnah” by the great Imaam Abu Muhammad al-Hasan ibn ‘Alee ibn Khalaf al-Barbahaaree 329 AH.

Imaam al-Barbahaaree (may Allah have mercy on him) said:

“All praise is for Allah 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.”

The author, may Allah have mercy on him, began his book by praising Allah for His magnificent bounties upon His slaves which cannot be enumerated.

وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱلۡإِنسَـٰنَ لَظَلُومٌ۬ ڪَفَّارٌ۬

“…and if you count the Blessings of Allah, never will you be able to count them. Verily! man is indeed an extreme wrongdoer, – a disbeliever” [Ibrahim: 34]

And the most magnificent of these blessings is the blessing of guidance to Islaam. For certainly, (this guidance) results in prosperity in the worldly life and the Hereafter. So the author, may Allah have mercy on him, praised, extolled, and thanked Allah for this tremendous blessing of Islaam.

Ibn al-Qayyim, may Allah have mercy on him, said:

“The (scholars have) mentioned the difference between ‘praise’ (hamd) and giving ‘thanks’ (shukr) and which of the two are better. In the hadith (the Prophet peace be upon him said):

الحمد رأس الشكر فمن لم يحمد الله لم يشكره

‘Praise (hamd) is the head of thanks (shukr), so whomever has not praised Allah (then he has also) not thanked Him.’ [Abdur-Razzaq in “al-Musannaf” 10/424]

The difference between the two is that:

1.Giving thanks (shukr) is more general in terms of how it is performed and its ‘reasons’ (or causes for giving thanks), and it is more specific in terms of ‘content’.

2.Praise (hamd) is more general in terms of ‘content’ and more specific in terms of its ‘reasons’ (or causes for praising).

And the meaning of this is that giving thanks (shukr) can be performed with: a submissive obedient heart, praising acknowledging tongue, obedient yielding limbs.

‘Specific in terms of content’ refers to (being thankful for) favors and blessings. One cannot give thanks (shukr) for the attributes of Allah, and for this reason it is not said: ‘we are thankful to Allah for His Living, Hearing, Seeing, His Knowledge’. Rather, Allah is praised (hamd) for these attributes; just as He is praised for His Perfection and Justice (so we say instead: ‘we praise Allah for His Living, Hearing…’).

Therefore, whatever is connected to giving thanks (which is specific in terms of ‘content’) then it is also connected to praise (which is general in terms of ‘content’) and not the opposite way around.

And whatever falls into praise (which is specific in terms of ‘reasons’) falls into giving thanks (which is general in terms of ‘reasons’) and not the opposite way around.” [Madaarij as-Saalikeen: 2/579-580]

Translated by: Abu Awzaa’ee AbdusSalaam

[To read this article in spanish click here]

Source

The one who expresses to the people that he is upon Sunnah but in fact he is not

                        

The one who expresses to the people that

 he is upon Sunnah but in fact he is not

Shaikh Ahmad al-Najmy رحمه الله said:

❝As for the one who expresses to the people that he is upon Sunnah and (that he is upon) Salafiyyah while in reality he is an innovator, no doubt Allaah عز وجل will indeed expose what he is hiding as long as he remains in that vile state.❞

 [al-Fataawa al-Jaliyyah (1/31)]

What is the difference between “Rooh” and “Nafs”; which of the two will be punished?

What is the difference between “Rooh” and 

“Nafs”; which of the two will be punished?

Answered by Shaykh Abdul-Aziz bin Abdillah bin Baaz, may Allah have mercy on him

Question: What is the difference between “rooh” (soul/spirit) and “nafs” (soul)? And which one of them receives punishment (in the Hereafter)?

Answer: In the name of Allah, the Most Gracious, the Most Merciful, and may Peace and blessings be upon the Messenger of Allah, his family, Companions, and whoever follows his guidance. To proceed:

Rooh is nafs and nafs is rooh and the punishment is on the nafs and the body altogether, however the rooh receives a greater portion of pleasure and punishment. Thus the body receives a share of the punishment in the grave, and it goes from the body to the rooh and back, such that the punishment (or pleasure) is (perceived) throughout both of them altogether.

[To read this article in spanish click here]

Source in Arabic

Source in English

Can a Person Call to Allah Even Though He Has Very Little Knowledge?

Can a Person Call to Allah Even Though He Has Very Little Knowledge? 

Shaikh Zayd al-Madkhali رحمه الل

Question: The questioner says: his knowledge is little and he hopes to be a caller to Allah but he is afraid he will make a mistake. What should he do?

Answer: “If he wants to be a caller to Allah, he only calls to what he knows. He does not unnecessarily burden himself to speak about what he does not know. That is not allowed for him to teach something he does not know. He only teaches what he knows with certainty and he will become a caller to Allah. The Prophet sallahu alayhi wa salam said:

بلغوا عني ولو آية

Convey from me even an Ayah of the Qur’an

[Bukhari and Muslim]

So if a person teaches his brother surahul-Fatiha, he becomes from the callers to Allah or if he teaches the meaning of La ila illa Allah Muhammadur-Rasul Allah he is a caller to Allah. Everyone according to his ability”.

https://app.box.com/s/3yc329tp10aoqxokwq0aid8k257gyh27

The power of Dunya

The power of Dunya 

يقول ابن الجوزي رحمه الله:

الدنيا أعظم سحرًا من هاروت و ماروت ،

فهاروت و ماروت يفرقان بين المرء وزوجه

وأما الدنيا فإنها تفرق بين العبد ورب

Ibn al-Jawzi رحمه الله said:

Dunya is Greater Magic than Haaroot & Maaroot, Haaroot & Maaroot separated a man from his wife whilst the Dunya separates a slave from his Lord.

al-mudhish 1/386

Is worse than enslavement of the body

Shaykhul Islam Ibn Taymiyyah  رحمه الله said:

… If a woman is aware of a man’s desire for her, she can control him the way an oppressive master treats his slave who cannot free himself. But he is worse off than that, for enslavement of the heart, is worse than enslavement of the body.

Ibn Taymiyyah’s Fataawa (v. 10, p. 185)

Are you really happy living in Bilaad al-Kufar?

Are you really happy living in Bilaad al-Kufar?

Shaykh Ibn ‘Uthaymeen رحمه الله said:

“How can the believer be content to live in the land of the kuffaar where the rituals of kufr are proclaimed openly and rule belongs to someone other than Allaah and His Messenger seeing that with his eyes, hearing that with his ears and approving of it, and even starting to feel that he belongs there and living there with his wife and children, and feeling as comfortable there as he does in the Muslim lands even though he & his wife & children are in such great danger and their religious commitment and morals are in such peril?”

[Majmoo’ Fataawaa al-Shaykh Ibn ‘Uthaymeen (Fatwa no. 388)]

The Ruling on Giving Greetings to A Person Whom It is Not Clear Whether He is a Muslim or Disbeliever

The Ruling on Giving Greetings to A Person Whom It is Not Clear Whether He is a Muslim or Disbeliever  

Shaikh Zayd al-Madkhali رحمه الله


Question: The questioner from Emirates says: sometimes we cannot differentiate between the disbelievers and Muslims in their form and appearance. So how is the greetings and Salams given to them?

Answer: “According to the ability of a person. And there is no sin if  a person gives greetings to a disbeliever mistaking him for a Muslim. And being certain is a desirable affair which is is desired from a Muslim by the Legislation in all his actions. So it is necessary he is certain such that he does not give the greeting of Islam to a disbeliever who does not want it nor wants Islam”.

________

https://app.box.com/s/aivbqdtaxngh4hrwof9z7ckcifb88oa9

Chains and Locks

Chains and Locks

Ibn Taymiyyah:

Sins are like the chains and locks preventing their perpetrator from roaming the vast gardens of tawheed and repeating the fruits of righteous actions.

– Majmoo’ Fataawaa (14/49)


[To read this article in spanish click here]

Source; http://daragharbi.org/2013/05/10/chains-and-locks/

Shaikh Hammaad al-Ansaaree's encounter with Maududi

Shaikh Hammaad al-Ansaaree's 

encounter with Maududi

I visited Maududi (Abul-A’laa Al-Maududi) along with some brothers during the course of his stay in Riyadh and he was in the hotel ‘bat-haa’ so we entered upon him and he was praying the ‘Asr prayer, so I began observing his prayer. So when he finished I said to him:
‘This prayer of yours needs reviewing, for you do not raise your hands, nor do you relax (be at ease) and other than that’

So he said: ‘I am Hanafee in Madhhab’.

So I said to him: ‘this is more overwhelming than the first; since it is impermissible for you to say that, and you are above such a statement. We had come to think from your writings that you are a free-thinker[1], but it has become apparent to us that you are a constricted thinker.’ Then I said to him: ‘indeed Imaam Aboo Haneefah is the one that you blindly follow; yet who are the ones that Imaam Aboo Haneefah blindly followed?’

He remained silent, and Allaah's Aid is sought.

__________________________

[1] See the book; The Methodology of the Prophets in calling to Allaah by Shaikh Rabee’ bin Haadee page: 157 onwards for detail of this. [Translators note]

Shaykh Hammaad al-Ansaaree
Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 604
Translated by Aboo Haatim Muhammad Farooq

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=408

“…his sadness is in his parting with the worldly life.”

“…his sadness is in his parting with the worldly life.”

Ibn al-Jawzee رحمه الله said:

“Indeed, I see the majority of the people, when they are stricken with illness, they would sometimes preoccupy themselves with (feelings) of anguish and in complaining, and sometimes they would preoccupy themselves with medication.

So preoccupation with the severity (of the illness) diverts them from the beneficial commandments, performance of good deeds or preparation for death. And how many (a person) has sins which he has not repented from, or a trust which he has not returned, or a debt, or zakaat (to pay), or a misdeed in a responsibility of his, which he has not realized; rather his sadness is in his parting with the worldly life. He has no interest other than (the sadness felt due to parting with this world), and perhaps he may regain health and command with wrong doing.

The reason for this is a weakness in eemaan, as Allaah, the Mighty and Majestic, said:

فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلاَّ الحَيَاةَ الدُّنْيَا 

ذَلِكَ مَبْلَغُهُم مِّنَ العِلْمِ

‘Therefore withdraw (O Muhammad) from him who turns away from Our Reminder (this Qur’aan) and desires nothing but the life of this world. That is what they could reach of knowledge.’

[an-Najm: 29-30]

Indeed, this is common amongst the majority of the creation, and we seek Allaah’s protection from being forsaken. Therefore, it is incumbent upon a cautious person that he is prepared when in a state of good health before a state of poor health.”

[Ath-Thabaat Indal Mamaat (p. 31)]

Eating With the Family When They Are Watching the Television

The Ruling on Eating With the Family When They Are Watching the Television 

Shaikh Zayd al-Madkhali رحمه الله

Questioner: The female questioner from Morocco says: my family watches television and I am forced to sit with them when eating. I am not able to detest it except with my heart. Is there any sin on me?

Answer: “In any case, Allah says:

فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ

So keep your duty to Allah and fear Him as much as you can

[64:16]

Not everything that is displayed on the television is considered unlawful. What is displayed of benefit, like admonishments and lectures. As for that which there is no good in it, then it is a must upon men and women, both to avoid it. Like the emergence of men and the emergence of women in beautiful clothing and music and the likes of unlawful things for both men and women. So nothing is taken from the television except that which is beneficial in a persons religion or worldly life”

https://app.box.com/s/upx684s829i1368c9mqnujdvw6y7cgx6

The Salaf On Obesity

The Salaf On Obesity

• Having a big stomach: you're disabled:

Ibn Rajab: "Some scholars said: If you have a big stomach, you should consider yourself disabled until you become slim." (al-Jami', p. 519, afatwa.com)

• Criticized for his big stomach just as he is done for his sins:

Salamah bin Sa'id: "A person is criticized for his big stomach just as he is criticized for his sins." (al-Jami', p. 519)

• Eat less!

Abu 'Imran al-Juni: "The one who wants to have an enlightened heart should eat a little." (al-Jami', p. 519)

Sufyan ath-Thawri: "If you want to feel well and sleep a little, you should eat little." (al-Jami', p. 520)

The appearance of obesity after the Salaf

Hadith about ignoring the compulsory prayers...

أَمَّا الَّذِي يُثْلَغُ رَأْسُهُ بِالْحَجَرِ فَإِنَّهُ يَأْخُذُ الْقُرْآنَ فَيَرْفِضُهُ وَيَنَامُ عَنِ الصَّلاَةِ الْمَكْتُوبَةِ

The Prophet said: (In a dream, I saw someone) whose head was being crushed with a stone (and he) was the one who learnt the Qur’an but never acted on it, and slept ignoring the compulsory prayers.

Source: Saheeh Bukhari 1143

Delaying prayer due to work

 Delaying prayer due to work

Shaykh Uthaymeen rahimahullah

Question: What is the ruling on delaying prayer due to work?

Answer: “If delaying the prayer is from the beginning of the time until it’s end only; however, he the prayer is in its time, then there is nothing upon him. This is because preceding the prayer to the beginning time is by way of excellence, not obligation. This is if there is no congregation in the masjid. Otherwise, it is obligatory to be present for the congregation, except if he has a need to leave it off.

As for delaying the prayer after its time exits, then this is not allowed. Except if a person forgets or is overcome by work that it distracts from the prayer. The Prophet sallahu alayhi wa salam said:

من نام عن صلاة أو نسيها فليصلها إذا ذكرها

"If any one of you forgets a prayer or sleeps and misses it, let him pray it when he remembers it.’

So this one, when he remembers it he prays it. There is no blame on him. As for if he remembers; however, due to the busyness he is involved in he delays it [after its time] then this is unlawful. If he prays it after the time in this condition, then it is not accepted due to the statement of the Prophet sallahu alayhi wa salam:

من عمل عملاً ليس عليه أمرنا فهو رد

"He who innovates something in this matter of ours (i.e., Islam) that is not of it will have it rejected (by Allah)".

Shaikhul Islaam Ibn Taymiyyah rahimahullah mentioned whoever delays the prayer from its time without a legislated excuse, then there is no prayer for him because he removed it from the time which it he was ordered to fulfill it in without a need. So he has come with an action which is not from the affair of Allah and His Messenger. And is the Muwaffaq”.

[Majmoo’ al-Fatwa wa Rasail (12/32)]

من عمل عملاً ليس عليه أمرنا فهو رد)) (1)

...

* * *

22) وسئل فضيلة الشيخ: عن حكم تأخير الصلاة من أجل العمل؟

فأجاب بقوله: إذا كان التأخير من أول الوقت إلى آخره فقط ولكن الصلاة وقعت في وقتها فلا شيء عليه، لأن تقديم الصلاة في أول وقتها على سبيل الأفضلية لا على سبيل الوجوب، هذا إذا لم يكن هناك جماعة في المسجد، وإلا وجب عليه حضور الجماعة، إلا أن يكون له عذراً في تركها. وأما إذا كان هذا التأخير إلى ما بعد خروج الوقت فإن ذلك ليس بجائز، اللهم إلا إذا نسي الإنسان واستغرق في الشغل حتى ذهل عن الصلاة فإن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يقول: " من نام عن صلاة أو نسيها فليصلها إذا ذكرها " (2) فهذا إذا ذكر يصليها ولا حرج عليه، وأما أن يذكر الصلاة ولكن نظراً لهذا الشغل الذي هو مرتبط به أخرها من أجله فهذا حرام ولا يجوز، ولو صلاها بعد الوقت في هذه الحال لم تقبل منه لقول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " من عمل عملاً ليس عليه أمرنا فهو رد " وقد ذكر شيخ الإسلام ابن تيمية رحمه الله أن من تعمد تأخير الصلاة عن وقتها بدون عذر شرعي فإنه لا صلاة له، لأنه أخرجها عن الوقت الذي أمر أن يؤديها فيه بلا عذر فيكون قد عمل عملاً ليس عليه أمر الله ورسوله، والله الموفق.

* * *

(1) تقدم تخريجه ص21.

(2) تقدم تخريجه ص 16.

‘Umar’s Protective Jealousy With His Wives

‘Umar’s Protective Jealousy With His Wives

‘Umar’s Palace In Jannah

The Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said:

I saw myself (in a dream) entering Paradise, and there I saw Ar-Rumaysa’ – the wife of Abu Talhah – and I heard the sound of footsteps. I said, “Who is this?” He said, “It is Bilal.” And I saw a palace, in the courtyard of which there was a young woman. I said, “Whose (palace) is this?” They said, “(It is) ‘Umar’s.” I wanted to go in and look around, but then I remembered your protective jealousy. ‘Umar said, “May my father and mother be sacrificed for you, O’ Messenger of Allaah! Would I feel jealous towards you?”

[Narrated by Muslim 2394, and Bukhaari 3476 & 6620]

According to another report the Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said: Whilst I was sleeping, I saw myself in Paradise, and there was a woman doing wudoo’ beside a palace. I said, “Whose palace is this?” They said, “(It is) ‘Umar’s.” Then I remembered your protective jealousy so I turned away. ‘Umar wept and said, “Would I feel protective jealousy towards you, O’ Messenger of Allaah?”

[Narrated by Muslim 2395]

His Refusal Of A Gift For His Wife

Ibn ‘Umar said:

Abu Moosa Al-Ash’ari gave a mat to ‘Umar’s wife ‘Aatikah Bint Zayd, and I think that it was one cubit and a handspan. ‘Umar saw it with her and said, “Where did you get this from?” She said, “Abu Moosa Al-Ash’ari gave it to me.” ‘Umar took it and hit her with it, then he said, “Bring Abu Moosa to me.” So he was brought to him and he (Abu Moosa Al-Ash’ari) said, “Don’t be hasty, O’ Ameer Al-Mu’mineen (Leader of the believers).” ‘Umar said, “What made you give gifts to my womenfolk?” Then ‘Umar took it and hit him with it, and said, “Take it, we have no need for it.”

[Taken from ‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, Pp. 134-135 & 251]

Praying behind the one who smokes

Praying behind the one who smokes

Question:

What is the ruling of the prayer behind the one who smokes?


Answer:

If you can find other than him as an Imaam then do not pray behind him, and if you cannot but find an Imaam who smokes then it is an obligation that you pray behind him – and do not pray by yourself – and Allaah knows best.


Shaykh `Abdur-Rahmaan as-Sa`dee  رحمه الله

Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120

[To read this article in spanish click here]

Translated by Aboo Haatim Muhammad Farooq

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=664

On Your Devil

On Your Devil

Ibn al-Qayyim said, 

“So whoever does not punish his devil in this abode through the remembrance of Allaah تعالى and tawheed, and seeking forgiveness from Him and obeying Him, then his devil will punish him in the Hereafter with the torment of the Fire—so everyone must punish his devil or else his devil will punish him.”


Badaa’i’ut-Tafseer, vol. 5, p. 450.

[To read this article in spanish click here]


Source: http://giftsofknowledge.net/2015/10/20/on-your-devil/

The reason for the expelling of the Ansaar from Al-Madeenah

The reason for the expelling of 

the Ansaar from Al-Madeenah

Sa’ad narrated to me – and he was resident in Al-Madeenah: that the war waged by the Sharif against the Turks[1] was the reason behind why the Ansaar were expelled from Al-Madeenah. So the Turks would expel the people from Al-Madeenah with force and scattered them between Ash-Shaam and Egypt and other than them. The cause of this was that they (the Turks) intended to make Al-Madeenah a garrison city.


 ______________________
[1] The Arab revolt led by the Sharif of Makkah against the Ottoman Turks during the First World War. [Translators note]

Shaykh Hammaad al-Ansaaree رحمه الله

Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 694

[To read this article in spanish, click here]


Translated by Aboo Haatim Muhammad Farooq
Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=409

“He Has Been Buried in His Final Resting Place.”

“He Has Been Buried in His 

Final Resting Place.”

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

“The statement made about a dead person that, ‘He has been buried in his final resting place,’ is haram and not permissible, since when you say, ‘… in his final resting place,’ then according to that the grave is the last thing for him, and that implies a denial of the Resurrection.”

Fataawa Arkaan al-Islaam p. 243.

[To can read this article in spanish, click here]


Source: http://giftsofknowledge.net/2014/09/17/he-has-been-buried-in-his-final-resting-place/

Public transport: Rulings

Public transport: Rulings

Shaykh Zayd al-Madkhali رحمه الله

Question: We have with us in Morocco buses which have free-mixing between men and women, such that a man sits near a woman in the seating. And everyone crowds when exiting from the [bus]. Is riding on these buses allowed or not?

Answer: “If the Muslim, especially the student of knowledge, is able to find a means other than this means, then it is better. This is because a person is weak when looking at women. If he does not find this means and he is forced to ride it, then there is no harm even if women ride. However, he lowers his gaze and he does not sit next to a woman directly and it is upon him to give advice in accordance to the need”

حكم ركوب حافلات النقل المختلطة ؟ ا

بسم الله الرحمن الرحيم

السائل :

عندنا في المغرب حافلات نقل فيها اختلاط بين الرجال و النساء بحيث يجلس الرجل بقرب المرأة في المقعد و يتزاحم الكل عند النزول منها فهل ركوب هذه الحافلات جائز أم لا ؟

الشيخ زيد المدخلي - حفظه الله - :

إن وجد المسلم و بالأخص طالب العلم إن وجد وسيلة غير هذه الوسيلة فهو خير له لأن الإنسان ضعيف عند النظر إلى النساء و إن لم يجد هذه الوسيلة و اضطر إلى الركوب فلا حرج أن يركب و لو في المركب نساء و لكن عليه بغض البصر و عليه أن لا يجلس بجوار المرأة مباشرة .

و عليه أيضا أن يبدل النصيحة بقدر الحاجة .

[http://www.sahab.net/forums/index.php?showtopic=128593]