The bigger desire you have...
Ibn 'Uthaymeen:
"The bigger desire you have for a sin, the bigger is your imaan if you leave it."
(Fath-ur-Rabb, p.105)
Wednesday, 29 February 2012
Saying of the Scholars: The bigger desire you have...
Ibn 'Uthaymeen:
"The bigger desire you have for a sin, the bigger is your imaan if you leave it."
(Fath-ur-Rabb, p.105)
Monday, 27 February 2012
Tricked by Sins
Tricked by Sins
Ibn Qayyim:
"There are those who do not see the effects of a sin, and they are tricked by it. They don't realise that the sin can take effect after a while."
(ad-Da', p.64)
Sunday, 26 February 2012
Ibn al Jawzi: Free Time and Good Health
Free Time and Good HealthIbn Al-Jawzi رحمه الله said:
“It happens that a person has good health, but does not have free time because of his being engaged in earning his livelihood; or he is rich but has no good health. So, if these two (good health and free time) are gathered in a person, but laziness overtakes him from fulfilling his duties, then he is a loser. (Know that) this world is the harvest field of the hereafter; and in it there is business, the profit of which will be visible in the hereafter. So, whoever utilizes his free time and good health in the obedience of Allaah, he is the blessed one. And he who utilizes them in the disobedience of Allaah, he is the one who is unjust to himself, because the leisure time is affected by busyness and health is affected by sickness.”
[Fath al-Bari 11/230]
Tuesday, 21 February 2012
Etiquettes in the Congregations of the people
Etiquettes in the Congregations
of the people
When you sit with the people and congregate with them, make humility the sign by which you are recognized and let Fear of Allaah be your cover (i.e. protection from sins) and giving advice to the servants of Allaah as your abiding way.
Be eager to (make) every gathering in which you sit to be that which comprises goodness, either research into affairs of knowledge, or advice on religious matters, or direction towards a general or particular Maslahah (benefit); or making mention of the blessings of Allaah; or making mention of the superior status of praiseworthy manners and good etiquettes; or warning against that which is detrimental to the wellbeing of one’s religious or worldly (affairs). And the least of this is that they seek the earnings from their occupations by way of permissible (means) and not the forbidden.
Behave well towards the young, the old and your peers. Deal with each of them in a way they deserve and have respect for the one that deserves to be respected and honoured. Be eager to make your congregation relaxed by way of speech that is appropriate and good, even if that was in relation to the worldly (affairs). That is because when permissible (speech) and congregation turns out well, sitting together becomes easy, conversation is made easy, the heart feels tranquillity, and all of that returns to praiseworthiness.
The sensible resolute one achieves abundant goodness through the gatherings of the people, and he becomes more beloved to them than all (beloved things). This is because he enters upon them with what they approve and statements they desire, and the foundation in this is success in taking over control of all the affairs placed before them.
And these affairs become more emphasized on a journey, and that because during a journey sitting together is prolonged and the travellers are in need of having someone who revives their hearts with good statements, the news of events and joke--if all of that truth and not too much--and to assist them with the essential issues of travel. Good etiquettes makes a possessor of it more pleasurable to the people than the pleasure derived from a cold drink, and its influence bears heavier upon their souls than hard stones.
He (Subhaanah) is the one who caused the dissimilarities between His slaves with regards to their manners, their actions and in all of their affairs. Allaah (Alone) is the One Who grants success.
Source: [Noorul Basaair Wal al-baab fee ahkaam al ‘Ibaadaat Wal Mu‘aamalaat Wal Huqooq Wal aadaab Of Imaam ‘Abdur Rahmaan As Sa’dee (rahimahullaah) Page 64-65]
May Allaah reward our brother Abu Talhah [Dawood Burbank] who checked the translation and our brother Abu Hafs [Abdur Raqeeb] who assisted in translating the article.
Taken from: http://www.salafitalk.com/threads/35-A-Lofty-Benefit-From-Ibn-al-Qayyim-(rahimahullaah)?p=740&viewfull=1#post740
Thursday, 16 February 2012
Allaah tied Guidance and striving Together-Imaam Ibnul Qayyim
Allaah tied Guidance and
striving Together-Imaam Ibnul Qayyim
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Imaam Ibnul Qayyim (rahimahullaah) said:
Allaah (The Most High) said: ‘’As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths.’’ [Al-Ankaboot: Ayah: 69]
Allaah (subhaanah) tied guidance and striving together, thus the people with the most perfect guidance are those with the greatest striving. And the most obligatory (type) of striving is to strive against the soul, desires, shaytaan and the worldly life. So whoever strives against these four (affairs), Allaah will guide him to the paths of His pleasure that leads to His Paradise. And whoever abandons striving, he will lose guidance in accordance with what he neglected of striving. Al-Junayd (rahimahullaah) said (with regards to the above ayah Ankaboot Ayah: 69):‘’Those who strive hard against their desires in (Our Cause) with repentance, We will guide them to the paths of sincerity.’’
It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. So whoever is aided against them, he will be victorious against his enemy. And whoever is made to be overcome by them, his enemy will be made victorious over him.
--------------------------------------------------------------------------------
[Source: Al-Fawaa-d: page:97]
Taken from: http://www.salafitalk.com/threads/35-A-Lofty-Benefit-From-Ibn-al-Qayyim-(rahimahullaah)?p=1475&viewfull=1#post1475
Tuesday, 14 February 2012
Give the World for Islamic Knowledge
Give the World for Islamic Knowledge
It is reported that Imām Al-Hasan Al-Basrī – Allāh have mercy on him – said:
To learn a single topic of knowledge and teach it to a Muslim is more beloved to me than having the whole world and giving it in the cause of Allāh.
Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 53.
Source: http://www.sayingsofthesalaf.net/
Monday, 13 February 2012
The Hated Muezzin
The Hated Muezzin
It is reported that a man once came to ‘Abdullâh b. ‘Umar – Allâh be pleased with him – and said:
I love you for Allâh.
Ibn ‘Umar replied:
Then bear witness that I hate you for Allâh!
The man asked, “Why?”
He replied, “Because you sing in your adhân (call to prayer), and you take a wage [for calling it]!”
Al-Tabarânî, Al-Mu’jam Al-Kabîr, article 13059; from Shaykh Al-Albânî, Al-Sahîhah 1:104, where he grades it authentic.
Source: http://www.sayingsofthesalaf.net/
Sunday, 12 February 2012
The method of pronouncing Dhikr according to the Sufi order
The method of pronouncing Dhikr
according to the Sufi order
(Part No. 8; Page No. 399-400)
Q 1: Why are the Sufis interested in pronouncing the name of Allah rather than referring to His Attributes?
Q 2: Why do Muslims not mention Allah's Name and mention Him through the word of Tawhid La ilaha illa Allah (there is no deity but Allah) and His Attributes?
Q 3: The Sufis claim that Allah's Name bears greater value but the Muslims say that La ilaha illa Allah (there is no deity but Allah) holds the greatest importance.
A: The noble Ayahs and authentic Hadiths reported from the Prophet (peace be upon him) indicated that the best of speech is the word of Tawhid La ilaha illa Allah (there is no deity but Allah), according to his saying (peace be upon him): There are more than seventy branches of Iman (Faith/belief), the most superior of which is saying "La Ilaha Illa Allah" He (peace be upon him) had also said: The most preferred words to Allah are four: Subhan Allah (Glorified be Allah), Al-Hamdulillah (Praise be to Allah), la ilaha illa Allah (There is no deity but Allah) and Allahu Akbar (Allah is the Greatest) .
Moreover, Allah has mentioned this word in His Great book (i.e. the Qur'an) in many places, among which is His Saying (Glorified be He): {Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He)}[Surah al Imrán 3:18]. In addition to His Saying (Glorified and Exalted be He): {So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin} [Surah Muhammad, 47:19]
Thus, it is prescribed for Muslims to remember Allah using this word: La Ilaha Illa Allah in addition to other good permissible words such as Subhan Allah, Al-hamdullilah, Allahu Akbar and La hawla wala Quwwata Illa Billah (There is neither strength nor power except with Allah).
As for the Sufis' saying: words like "Allah, Allah" or "He, He", this is verily an act of Bid`ah (innovation in religion) and people should not adhere to this, for it had not been reported from the Prophet (peace be upon him) or any of his Companions (may Allah be pleased with them). Therefore, it is an act of Bid`ah, according to the saying of the Prophet (peace be upon him): Whoever does something that is a not part of this matter of ours (i.e. Islam) will have it rejected The Prophet (may Allah's Peace and Blessings be upon him) also says: Whoever introduces a practice that is not religiously admitted, it is to be rejected (Agreed upon by Al-Bukhari and Muslim) .
The meaning of his saying (peace be upon him): "it is to be rejected" is that it is unacceptable and people are not allowed to act in accordance with it.
Consequently, it is impermissible for Muslims to worship Allah by observing acts which are not prescribed by Him according to the mentioned Hadiths and other Hadiths reported to the same effect, for Allah (Glorified be He) says denouncing the Mushrikin (those who associate others in worship with Allah): {Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?} [Qur'an 42: 21]
May Allah grant us all success and guide us to what pleases Him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)
Fatwas of Ibn Baz
Browse by Volume Number > Volume 8 > Method of pronouncing Dhikr according to the Sufi order
http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1149&PageNo=1&BookID=14
| فتاوى ابن باز |
|
، وقال عليه الصلاة والسلام: 
وقوله عز وجل: Who has More Right to be Spent upon, The Wife or the Mother?
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته
السلام عليكم ورحمة الله وبركاته
Who has More Right to be Spent upon, The Wife or the Mother?
The Noble Shaykh Muhammad ibn Saalih Al-Uthaymeen said in Explanation of the Book: Zaad Al-Mustaqni’
If he is not incapable (of spending upon the mother) then he spends (upon her). Spending upon the wife is obligatory in every circumstance, even when one is incapable of doing so. So we say that for her (the mother) the spending is except if he is unable; then he is not sinning while if he is able to do so (but does not) then he is sinning.
As for this one (the first case) then it is not obligatory upon him, nor is it required of him except if he is able to spend. And how is his ability to spend determined? It is the one who has wealth which he is able to spend upon himself and his wife; and she (the wife) takes precedence over the relatives; even the mother and father and the children as well. That is because spending upon the wife is in reality spending upon oneself. Hence, if she does not find that the husband spends upon her (correctly) then she can seek and annulment; and he is in need of her. So giving the wife precedence over the mother and father in terms of spending is because spending upon her is in reality spending upon oneself. This has been affirmed from the Prophet (sallallahu alayhi wa sallam) in that which Muslim and Ahmad reported from giving preference to the family over the relatives. That is when he (alayhi as-salaatu wa as-salaam) said:
“Spend upon your family; then your relatives, then here, and then here.”
Meaning: Give charity to them.
The gist of the matter is, that having the ability to spend is a condition for spending upon the relatives. The meaning of “ability” is that he has surplus wealth in addition to that which suffices him and suffices his family; meaning his wife or his multiple wives; then after that comes spending upon his relatives.
Translated by Raha ibn Donald Batts
Tuesday, 7 February 2012
Al Albanee on Sheykh Muqbil
Al Albanee on Sheykh Muqbil
al-Albaanee:
"Shaykh Muqbil was one of the best students in al-Madeenah. An excellent student was he and an excellent shaykh is he now - In shaa Allaah." (rahimahumallaah)
(al-Huda wan-Noor 368)
Monday, 6 February 2012
STRUCTURE OF SUFI TAREEQAH {ORDER}
STRUCTURE OF SUFI TAREEQAH {ORDER}
This tareeqah and its like are among the innovated ways that go against the Quran and Sunnah and the way followed by the best generations. All the shaykhs of these tareeqahs have made up their own wirds (phrases to be uttered as dhikr), hizb (books of du’aa’ to be read daily by their followers) and ways of worship by which each of them may be distinguished from the others; this goes against sharee’ah and divides the ummah.
Allaah has blessed this ummah by perfecting its religion and completing His Favour upon it, so everyone who comes up with an act of worship or a way that was not brought by sharee’ah is effectively rejecting what Allaah has said and accusing the Prophet (peace and blessings of Allaah be upon him) of betraying the trust.
Along with this innovation of theirs, they may also be lying by claiming that they received their tareeqah from the Prophet (peace and blessings of Allaah be upon him), or that they are following the path and guidance of the Rightly-Guided Caliphs (al-khulafa’ al-raashideen).
Sufism presumes a fundamental link between the Sheikh, head of the Sufi tareeqah (order), Like Naqshbandiya, Qaadriya, Chhishtiya, Saharvardiya, Khalwatiyyah, Shaadhiliyyah, Rifaa’iyyah, Rehmaaniya, Rizviya, Subhaniya, Gausiya, Teejaaniyah, Sanusiyyah, Sahiliyyah etc. and the murid (novice), extending throughout their lifetime and continuing after their death. The murid takes an 'ahd (oath) of loyalty and swears obedience to the Sheikh, who in turn promises to solve the murid's problems and deliver him from every dilemma whenever he calls on his Sheikh for help. The Sheikh also promises to intercede for him with Allah so that he may be admitted to Jannah
The murid pledges to be conscientious in practicing the set of dhikr (chants) assigned to him by his Sheikh, to adhere to the rules of the order and to accept its claim on his loyalty for life over a wide range of behaviour affecting the well-being of the order. The quality and extent of the Sheikh's hold over the murid is therefore almost total.
The murid's behavior even outside the order's group setting is expected to conform to rules laid down by the order. And where conflict with outside obligations arises, the murid must resolve it by acting as a Sufi and following his order's rules. The Tijaniyyeh Order makes every candidate for initiation pledge not to visit the grave of pious personality or visit any living scholar. This is one of the major factors in widening the rift between one order and another, causing an order to enter into conflict against his others in an attempt to convert, conquer or annihilate them.
The Mechanism of the order structure in Sufism leads to many evil results:
 | Division of the Muslim ummah into fractions and orders ruled by deviant and ignorant Sheikhs, thus making the ummah an easy prey for conquest by non-Muslims. |
| | Enmity among the adherents of different orders, to the point that they will not marry into one another's families or cooperate with one another. |
| | Deception on the part of the Sheikh, who falsely claims the ability to deliver the murid from difficulties and deadly problems the befall him. The Sheikh even claims he will be present at the murid's death, regardless of time or place, and ridiculously enough, will instruct him in his grave on what to tell the two angels of the grave, and will argue with them on his behalf. Finally, the Sheikh promises to intercede for him with Allah on the Day of Judgment, and to help cross over as-Siraat (the bridge over Hell) on that Day, and accompany him to Jannah. This kind of deception, offering security in the grave as well as in the Hereafter, is a flagrant lie, not permissible under any circumstance. Sufi Sheikhs lead simple-minded Muslims to believe in such claims, and the result is shirk (polytheism). Deceiving Muslims is one of the major sins. |
| | Insulating the murid as far as possible from the world outside the order as to exploit and manipulate him. |
The scholars of the Standing Committee were asked:
Is there any such thing in Islam as the numerous tareeqahs like the Naqshbandiya, Qaadriya, Chhishtiya, Saharvardiya, Khalwatiyyah, Shaadhiliyyah, Rifaaiyyah, Rehmaaniya, Rizviya, Subhaniya, Gausiya, Teejaaniyah, Sanusiyyah, Sahiliyyah etc? If there is such a thing, what is the evidence for that? What is the meaning of the verses in which Allaah says (interpretation of the meaning):
“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 (the pious)” [al-An’aam 6:153]
“And upon Allaah is the responsibility to explain the Straight Path. But there are ways that turn aside (such as Paganism, Judaism, Christianity). And had He willed, He would have guided you all (mankind)” [al-Nahl 16:9]
What are the ways that separate people from the path of Allaah, and what is the way of Allaah? What is the meaning of the hadeeth narrated by Ibn Mas’ood, according to which the Messenger (peace and blessings of Allaah be upon him) drew a line and said, “This is the path of guidance,” then he drew lines to its right and another to its left and said, “These are other paths and on each path there is a devil calling people to it”?
They answered:
There is no such thing in Islam as the tareeqahs that you mentioned, or anything else like them. What there is in Islam is what is indicated by the two verses and the hadeeth that you quoted, and what was indicated by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The Jews split into seventy-one sects, and the Christians split into seventy-two sects. My ummah will split into seventy-three sects, all of which will be in Hell except one.” It was asked, “Who are they, O Messenger of Allaah?” He said, “Those who follow the same path as I and my companions are on today.” And he (peace and blessings of Allaah be upon him) said, “A group among my ummah will continue to follow the truth and to be victorious, and they will not be harmed by those who forsake them or oppose them, until the command of Allaah comes to pass when they are like that.” The truth lies in following the Quran and the saheeh, unambiguous Sunnah of the Prophet (peace and blessings of Allaah be upon him). This is the path of Allah, this is the Straight Path. This is the straight line mentioned in the hadeeth of Ibn Mas’ood, and this is what was followed by the companions of the Prophet (peace and blessings of Allaah be upon him) (may Allaah be pleased with them and with their followers among the early generations (salaf) of this ummah, and with those who follow their path). All other tareeqahs or groups are the paths mentioned in the verse (interpretation of the meaning):
“… and follow not (other) paths, for they will separate you away from His path…”
[al-An’aam 6:153]
Fataawa al-Lajnah al-Daa’imah, 2/283, 284
Some Affairs of Disbelief and foolishness: The Nusayriyyah (Syrian Alawite Rawaafid)
Some Affairs of Disbelief and foolishness: The Nusayriyyah (Syrian Alawite Rawaafid)by AbdurRahman.org |
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Shaikh Abu Umar Usaamah Al-Uthaybee (may Allaah preserve him) said:
Those Nusayriyyah are disbelievers and heretics. They believe or speak with the trinity. The trinity of the Nusayriyyah are (letters):
ع ، م ، س
ع ، م ، س
‘Ayn’ meaning: Ali Ibn Abee Taalib (radiyallaahu-anhu)
‘Meem’ meaning: Muhammad (sallal-laahu-alayhi-wasallam)
‘Seen’ meaning: Salmaan Al-Faarisee (radiyallaahu-anhu)
‘Meem’ meaning: Muhammad (sallal-laahu-alayhi-wasallam)
‘Seen’ meaning: Salmaan Al-Faarisee (radiyallaahu-anhu)
Ali (radiyallaahu-anhu) is the Ilaah (i.e. the god or object of worship). Muhammad (sallal-laahu-alayhi-wasallam) is the means of approach to the god or object of worship and Salmaan Al-Faarisee (radiyallaahu-anhu) is the shelter. And from the amazing affairs of these Nusayriyyah is that when a person dies, they would dislocate his left hand. And why is this? So that he will not receive his book of deeds with his left hand, and will (instead) receive it with his right hand. [end of quote]
We ask Allaah to protect us from the beliefs of all the disbelievers, especially that of the different sects and groups of the Shia Rawaafid. Shaikh Abu Umar Usaamah Al-Uthaybee (may Allaah preserve him) is one of the students of Al-Allaamah Rabee Bin Hadee al-Madkhali (may Allaah preserve him). The full audio and transcript of Shaikh Abu Umar’s speech can be downloaded at http://www.ajurry.com/vb/. It is a transmission of Al-Allaamah Saaleh Al- Luhaydaan’s (may Allaah preserve him) verdict against the Nusayriyyah of Syria.
Translated by: Abu Mu-aawiyyah (Abdullaah Al-Gambi)
http://salaficentre.com
http://salaficentre.com
When Should I start teaching my children the religion ?
When Should I start teaching my children the religion ?
al-'allaamah saaleh ibn fawzaan al-fawzaan
Question :
When Should I start teaching my children the religion ?
Answer :
Teaching the children starts when they reach the age of distinction (and separation) ; so you begin the teaching of the Islaamic upbringing and cultivation.
According to his - sallahAllaahu alayhi wasallam - statement :
'Command your children to perform salaat when they reach the age of seven , and punish them (if they don't perform it) when they reach the age of ten , and separate them in the sleeping places ' 1
'Command your children to perform salaat when they reach the age of seven , and punish them (if they don't perform it) when they reach the age of ten , and separate them in the sleeping places ' 1
So when the child attains the age of distinction (separation) , thus then it is an order on the parent to teach them and to cultivate them upon good ; by teaching them the Qur'aan and what is easy from the hadeeth.
And to teach them the rulings of the shariah ; which are appropriate ( and are effective) for the age of this child. Like teaching them how to perform wudhoo (ablution) , and how to perform salaat , and to teach them the adhkaar (remembrances) when wanting to sleep , and the adhkaar of when waking up , and (adhkaar) of during eating and drinking.
Because when they reach the age of distinction , they start to know and realize what they are being taught , and what are the obligations on them to perform ; and what are the things that are prohibited.
And also (at this age) they are to be forbidden from things which are not appropriate to do , and to make it clear to them that these things are not permissible for them to do. Like telling lies , and back biting and like this.
So he (the parent) does this ; Until he cultivates them upon goodness and to upbring them on avoiding evil, from this young age.
And this is a very important matter ; in which some of the people have forgotten (and overlooked its importance) concerning their children.
Verily most of the people are not keen and enthusiastic in the issues of commanding their children , nor do they show and present to them the sound Islaamic mannerism.
And they leave them and neglect them. They don't command them to perform salaat , nor do they upbring and show them the righteous actions.
And rather they leave them in this state of ignorance and this state of doing acts which are not good , and (they leave them) to mingle with the evil people , and to wander and roam the streets ; and they overlook and disregard teaching them.
And other matters like these ; from the matters which are negatively effecting most of the muslim youths ; because of the negligence of their fathers.
And they (the parents) are accountable for them ; because Allaah has put on them the accountability regarding their children.
He has said sallahAllaahu 'alayhi wasallam :
'Command your children to perform salaat when they reach the age of seven , and punish them (if they don't perform it) when they reach the age of ten , and separate them in the sleeping places ' 1
'Command your children to perform salaat when they reach the age of seven , and punish them (if they don't perform it) when they reach the age of ten , and separate them in the sleeping places ' 1
So this is a command and a responsibility on the fathers.
So the one who does not command his children with salaat ; he becomes a person who has opposed the prophet sallahAllaahu 'alayhi wasallam , and hence he has fallen into a sin.
And also he has left off doing something that is obligatory upon him ; something which the prophet sallahAllaahu 'alayhi wasallam has made obligatory.
And also he has left off doing something that is obligatory upon him ; something which the prophet sallahAllaahu 'alayhi wasallam has made obligatory.
And He sallahAllaahu alayhi wasallam , has also said:
' Each one of you is a shepherd , and all of you are responsible for their own flock (people) ' 2
' Each one of you is a shepherd , and all of you are responsible for their own flock (people) ' 2
And some fathers, and it is sad and sorrowful, have become carried away and too busy in the affairs of the worldy life.
And they pay no attention to their children , nor do they keep away any time specifically for their children.
Rather all of their time is all for the affairs of the world.
And they pay no attention to their children , nor do they keep away any time specifically for their children.
Rather all of their time is all for the affairs of the world.
And this is a great danger which is widespread in the muslim lands. And it has disadvantaged and worsened the upbringing of their children.
Thus they have become , people who are neither good in the religion nor in the worldy life .
And there is no might nor change except by Allaah , The most High , The Most Supreme.
Shaykh Saaleh Ibn Fawzaan
Footnotes:
[1] Narrated by Aboo Daawood in his Sunaan (1/130). From the hadeeth of 'Amru ibn Shua'yb from his father from his grandfather (may Allaah be pleased with them)
[2] Saheeh al-Bukhaaree from the hadeeth of Ibn Umar radhiyaAllaahu anhum :
"Each one of you is a shepherd and each one of you is responsible (for his flock). So the ruler is a shepherd and he is responsible, the man is the shepherd of his family and he is responsible, the woman is the shepherd of her home and she is responsible, and the slave is the shepherd of his owner?s wealth and he is responsible. Each one of you is a shepherd, and each one of you is responsible (for his flock)."
Source :http://www.islammessage.com/islamww/alfatwa.php?id=14272
Translation by : Aboo Waheeda as-Salafee
Sunday, 5 February 2012
The Ruling of Wearing a White dress by the Bride on the night of her wedding
| The Ruling of Wearing a White dress by the Bride on the night of her wedding |
| al-Allaamah 'Abdullaah ibn Humaid (rahimahullaah) Has it been mentioned in any of the narrations of the Salafu Saalih (pious predecessors) ; anything regarding the bride - wearing a white dress - on the night of her wedding ? Or is this act that many muslims are upon today , nothing but a bid'ah (innovation) and a blind following of the people of the west and their customs ? JazakaAllaahu khayr. Answer : If the white dress has characteristics (similar) of the male dress , then it is not permissible for a woman to wear it. This is because it will be resemblance to the men. And the Prophet (sallahAllaahu 'alayhi wasallam) has said : 'Allaah has cursed the female who tries to resemble the men and the men who try to resemble the women' . 1 But If it is not like the dress of men , then theirs is no problem with this . (Similarly there is no problem) also with the dress having red or yellow spots or what is like this. And Allaah knows best. Shaykh 'Abdullaah ibn Humaid (rahimahullaah) Footnotes:Source : http://fatawa.al-islam.com/fatawa/Display.asp?FatwaID=1214&ParentID=2&Page=2 |
Friday, 3 February 2012
Marrying only a seeker of knowledge
السؤال : هل يجوز لفتاة ان تشترط على من يخطبها ان يكون طالب علم؟
جواب الشيخ الالباني : يعني السؤال واضح و مش واضحح
يعني هي ترغب ان يكون الخاطب من طلاب العلم، شو فيها هي؟
يعني مثل ترغب ان يكون رجل صالح، طيب هي طمّاعة صالح وطالب علم
بالطبع هي لما تطلب هذا الطلب ان يكون طالب علم لا تعني غير صالح
فإذاً هي تعني صالح وطالب علم، شو المانع من هذا، و ليت الفتيات كلهن مثل هذا الجنس
Question: “Is it allowed for a woman to make a condition that the one proposing to her must be a student of knowledge?”
Shaykh al-Albaani (rahimahullaah) answers:
“She wants the one proposing to be from the students of knowledge, so what’s the problem? Just like her wanting a righteous man, (here) she keenly desires one who is (both) righteous and a student of knowledge. Of course, when she is making this requirement for him to be a student of knowledge, she does not mean someone who is not righteous. Thus, she means one who is (both) righteous and a student of knowledge. What is the problem with this? If only all young women were of this kind.”
Shaykh al-Albaani (rahimahullaah) answers:
“She wants the one proposing to be from the students of knowledge, so what’s the problem? Just like her wanting a righteous man, (here) she keenly desires one who is (both) righteous and a student of knowledge. Of course, when she is making this requirement for him to be a student of knowledge, she does not mean someone who is not righteous. Thus, she means one who is (both) righteous and a student of knowledge. What is the problem with this? If only all young women were of this kind.”
source: silsilat ul-hudaa wa nnoor, tape no. 345/7
asaheeha translations
al Fudayl Ibn Iyaad: 'Do not sit with a person of innovation'
al Fudayl Ibn Iyaad: 'Do not sit
with a person of innovation'
Imaam Fudayl Ibn Iyaad (rahimahullaah) said: 'Do not sit with a person of innovation, for I fear that curses will descend upon you'
Sheikh Saaleh Al-Fawzaan (hafidha-hullaah) commented on the above statement: 'Do not sit with a person of innovation, for I fear that curses will descend upon you';---because punishment, anger and deviation descend upon a person of innovation, so it is feared that you will be afflicted with some of what afflicts him, and for that reason Allaah (Jalla-Wa-Alaa) stated:
'And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qurýaan) by mocking at them, stay away from them till they turn to another topic. And if shaitaan causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)'6:68
And Allaah (Ta-aalaa) said to the believers:
'And it has already been revealed to you in the Book (this Qur'aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell.'4:140
In this is a warning against sitting with the people of misguidance and desires, and against sitting, accompanying and listening to their speech or reading their books. So it is upon you to be distant from these affairs. Wal-laahul Musta-aan, at present the one who acts upon this (i.e. the one who keeps away from the people of misguidance and desires) is said to be a secluded person and a boycotter, and that he is one who harbors doubt against the people.
[Source: Ittihaaful Qaaree Bitta'liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree (rahimahullaah) by Sheikh Saaleh Al-Fawzaan (hafidha-hullaah) (page: 318-319 Vol: 2)]
Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476&srow=41&erow=60
If the home is full of money and enjoyments...
al-Fawzan: A man who comes to an empty home and doesn't have a wife lives a difficult life, even if the home is full of money and enjoyments. (al-Ittihaf, p. 857)
Thursday, 2 February 2012
“I see that the death is looking for me”
“I see that the death is looking for me”
Ibn Abdul-Barr writes:
رأى إياس بن قتادة شعرةً بيضاء في لحيته، فقال: أرى الموت يطلبني
Iyaas bin Qataadah saw white hair in his beard and he said: “I see that the death is looking for me”.
["Bahjat Al-Majalis", 1/219].
“Why is it that I never see Mika’il smiling?”
“Why is it that I never see Mika’il smiling?”
It has been narrated with a Sahih chain:
قال رسول الله لجبريل عليه السلام : ما لي لم أر ميكائيل ضاحكا قط ? قال : ما ضحك ميكائيل منذ خلقت النار
Anas bin Malik narrated that the Messenger of Allah said to Jibril: “Why is it that I never see Mika’il smiling?” Jibril replied: “Mika’il has not smiled since Hell was Created.”
["Sahih At-Targhib wat-Tarhib", 3664].
“Seventy years before it reached the bottom”
“Seventy years before it reached the bottom”
Abu Umamah heard the Prophet say:
لو أخذ سبع خلفات بشحومهن فألقين من شفير جهنم ما انتهين إلى آخرها سبعين عاما
“If there was a huge stone as big as seven khalifaat stones, and it was thrown from the edge of Hell it would fly through it for seventy years before it reached the bottom”.
["Sahih al-Jaami Al-Saghir", 5124].
Wednesday, 1 February 2012
“Your debt is now my debt”
“Your debt is now my debt”
دخل علي بن الحسين على محمد ابن أسامة بن زيد رضي الله عنه في مرضه فجعل محمد يبكي فقال علي: ما شأنك؟ قال: علي دين قال :كم هو؟ قال: خمسة عشرة ألف دينار، قال: هو علي
“Ali bin Al-Hussain paid a visit to Muhammad bin Usaamah bin Zayd because he was ill. Muhammad started to weep. Ali asked: “What is wrong?” He said: “I’m in debt”. Ali asked: “How much is your debt?” He said: “Fifty thousand dinars”. Ali said: “Your debt is now my debt”.
["Hilyatu Al-Awliyaa", 3/141].
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