Saturday, 29 March 2014

Prayer of a menstruating woman

Prayer of a menstruating woman
Question: While I was praying, my menses began. What should I do? Do I make up the prayers of the time of my menses?
Response: If the menses come after the beginning of a time for prayer, for example, if you receive your menses a half an hour after high noon, then you must make up that prayer after your bleeding has ended since when its time began you were in a state of purity. This is based on Allaah's statement, "Verily, the prayer is enjoined upon the believers at fixed hours" (an-Nisaa. 103). Do not make up the prayers you missed while menstruating. This is based on the lengthy hadeeth in which the Prophet (sal-Allaahu 'alayhe wa sallam) said, "Is it not the case that when you menstruate, you do not pray or fast?" There is a consensus of the scholars that the prayers missed during menstruation are not to be made up. However, if she becomes pure [the bleeding stops] and she has enough time to pray one rak'ah or more of a prayer, then she must pray the prayer of that time in which she became pure. This is based on the hadeeth of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) "Whoever catches one rak'ah of the 'Asr Prayer before sunset has caught the 'Asr Prayer." If the woman becomes pure during the time of 'Asr or before sunrise and there is enough time before sunset or sunrise to pray one rak'ah, then she prays 'Asr in the former case and Fajr in the latter case.
Shaykh Ibn 'Uthaymeen

Fataawa al-Mar.ah

Wednesday, 26 March 2014

Taking from the Books of the Innovators Written Before They Deviated

Taking from the Books of the Innovators Written Before They Deviated
al-'Allaamah Rabee' Ibn Haadee on Taking from the Books of the Innovators Written Before They Deviated
Translated by Anwar Wright
[Q]:Al-'Allaamah, ash-Shaykh Rabee' Ibn Haadee al-Madkhalee (hafidhahullaah) was asked in a recorded meeting between him and some Palestinian Salafee brothers, "Should the books of the people of innovation be benefited from if they were authored before them going astray or even after that if they are free from deviation and it is a good book in that subject?"
The Shaykh answered by saying, "Verily, in the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu 'alayhi wa sallam) and in the books that were passed down from our Salafus-Saalih, which are pure and free from innovations, is what suffices us from returning to the books of the people of innovation, whether they authored them before they fell into innovation or afterwards.  This is because, from the benefit of the Muslims is to extinguish and wipe out the mention of the people of innovation.  So clinging to their books with the intent of benefiting (from them) raises their affair and heightens their status in the hearts of the people.  And from the benefit of the Muslims and Islaam is to suppress the people of innovation and to weaken the mention of the heads of innovation and misguidance.  Furthermore, you will not find a book void of some truth, even the books of the Jews, Christians, and the misguided groups.  So it is foremost that the Muslim focuses upon what we previously mentioned, since this is safer and more guaranteed for the Muslim and it distances him from honouring those whom Allah has disgraced. This is what I say as an answer to this question.  Some of the Imaams noted and were of the opinion that it is not befitting to take from the people of innovation, even if it was from the truth.  And if it was possible to take hadeeth from other than the way of the innovator, then it is foremost to stay away from him, even if he is the carrier of the hadeeth.  It is foremost to stay away from him to extinguish him being mentioned just as we mentioned previously." End of Shaykh Rabee's words.
Taken from the notes to the book, Hiwaar ma'a Fadeelatish-Shaykh 'Alee al-Halabee (p. 31) - Shaykh Ahmad an-Najmee's (rahimahullaah) refutation of al-Halabee!
Imaam Muqbil [rahimahullaah] was asked: Is it permissible for us to listen to the tapes, to read the books or to listen to the previous lectures of those who were considered to be upon the correct Manhaj then they deviated from it?
A: I do not advise to read their books nor listen to their tapes, I am astonished of the immense statement of shaykul Islaam Bin Taymiyah, may Allaah have mercy upon him, when he said "Verily if Allaah was not to create Al Bukaari and Muslim his Deen would have not been lost (meaning it will be preserved).
Indeed Allaah,Subahana,The Most High has preserved the Deen.
Allaah, The Most High said:
{إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ}
"We have sent down the Dhikr and surely we will guard it (from corruption)" [15.9]
So I advise that one should stay away from their books, their tapes and from attending their lectures... -
Tuhfatul Mujeeb
Ash-Shaykh Muhammad b. Baazmool was asked:1
[Q] May Allaah be good to you Shaykhana. If I had some books, treatises, and tapes authored by individuals who were once upon the correct path then deviated, and scholars, such as ash-Shaykh Rabee', ash-Shaykh al-Fawzaan, and ash-Shaykh 'Ubayd, etc., may Allaah preserve them all, warned against them, can I still benefit from the material? Bearing in mind that I had acquired these things before the authors opposed the correct path. May Allaah reward you with good. Perhaps I can cite as an example [both] Ibraaheem ar-Ruhaylee and Yahyaa al-Hajooree.
[A] Safety is a blessing. Once they have been warned against, the matter entails that one maintain his distance from them, and steer clear of them so that he does not become amazed with them and their ways, causing him to keep away from the path of the Sunnah. Remember that whosoever abandons a thing for Allaah, He will compensate him with that which is better. So, place them aside, and mark with your pen that they are authored by people of innovation, so that anyone who finds them in your library amid your books will not be misled by them. Further, remember that the reason Abee Dharr al-Harawee followed al-Ash'arees is because he witnessed his Shaykh ad-Daaraqutnee convey his salaams to al-Baaqillaanee and hold him in high regard.
[1] Source:

Translated by Umm Sufyaan Faatimah

Tuesday, 25 March 2014

The ruling of muraasalah (correspondence) of men and women

Shaykh Saalih al Fawzaan on the ruling on having conversations with women on the internet.

Shaykh Saalih al Fawzaan, may Allah preserve him, was asked what is the ruling on having conversations with young women by email and what is the ruling of it, if it is beneficial for example speaking to an woman poet (to benefit from her poetry)?

A:The origin is that is not permissible if it is occurring from non mahram men for them (the women) due to what it contains of fitnah and harm, even if she is a poet because preventing harm has precedence over bring out good. Majority of the times the ending of (these cases) are awful due to the youth having conversations with young women (by email) …

The reference is the official website of the Shaykh :

سئل الشيخ صالح بن فوزان بن عبد الله الفوزان ـ حفظه الله تعالى ـ :

ما حكم مراسلة الفتيات بالبريد ؟ و ما حكمها إذا كانت مفيدة ؛ مثل مراسلة أدبية أو شاعرة ؟

فأجاب :

مراسلة الفتيات ؛ الأصل فيها أنها لا تجوز إذا كانت من رجال غير محارم لهن ؛ لما يترتَّب عليهَا من الفتنَّة و المَحاذير ، و لو كانت الفتاة أديبة أو شَاعرة ؛ لأن درء المفاسِد مقدَّمٌ على جلب المَصَالِح ، وأغلَب ما تحصل النَّتَائِج الوَخِيمَة بسبب المراسلَة بين الشاب والشابات والتَّعارف المَشبُوه .

المنتقى من فتاوى الشيخ صالح الفوزان 3-160-161.بواسطة : " فتاوى المرأة المسلمة " ص579.

How should a person who has put medicinal creams on his face do wudoo’?

How should a person who has put medicinal creams on his face do wudoo’?
I am a girl and I put creams on my face that the doctor prescribed for me, and he said that I should not let water touch it for at least 12 hours. I am a Muslim, praise be to Allah, and I have to do wudoo’, but I am afraid to let water touch the cream on my face. Can I wipe the parts where there is no cream, or what?.
If there is a skin condition on the face for which the doctor has prescribed cream to be put on it. and he has said not to let water touch it for several hours so that the cream will remain for medicinal purposes, then in this case you should avoid putting water on those areas when doing wudoo’, and wash the rest of it along with all other parts to be washed in wudoo’, and you can do tayammum instead of washing the face, until there is no longer any need to put this cream on your face. 
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 4/9, 10.
كيف يتوضأ من وضع علاجاً على وجهه؟
السؤال: إني فتاة أضع على وجهي دهانات وصفها لي الطبيب ، وقال : يجب علي ألا يمسها الماء لمدة تقدر بـ12 ساعة على الأقل ، وإني ولله الحمد مسلمة وعلي أن أتوضأ فأخشى أن يلامس الماء الدهان على وجهي ، فهل أمسح الأجزاء التي لا يوجد بها دهان أم ماذا ؟
الحمد لله
"إذا كان في الوجه مرض جلدي وقد وصف له الطبيب دهاناً يوضع عليه وقال لا يمسه الماء لعدة ساعات من أجل بقاء الدهان للعلاج ففي هذه الحالة يجنب موضعه الماء في الوضوء ويغسل الباقي مع بقية الأعضاء ويتيمم بدل غسل الوجه إلى أن تنتهي الحاجة إلى وضع الدهان والله أعلم" انتهى .

"المنتقى من فتاوى الشيخ الفوزان" (4/9، 10) . 

Saying ”Sabah Al Khayr” (Good Morning)

Saying ”Sabah Al Khayr” (Good Morning)

In his book Mu’jam Al Minaahi Al-Lafdhiyyah (Glossary of Forbidden Words), Sheikh Bakr Abu Zaid wrote in reply to one of the magazines where a person said:

“Most of the people when they meet each other, they greet by saying, “Sabah al-khair….” Or, “Masaa al-khair.” And the reply to this greeting is by saying, “Sabah an-noor.” Or “Masaa an-noor.”” 
This greeting is the greeting of the Magians.
The Magians believe in two powers: The power of good and the power of evil which are represented by noor and dhalamah (darkness). 

So, the Magians have a god for khair or noor as well as a god for evil or dhalamah (darkness) and they are fighting amongst each other to control this world. That is why they deemed it reasonable to greet one another by saying, “Sabah al-khair” and “Sabah an-noor.” 

Whereas in Islaam, we have been instructed to greet each other wit the greeting of peace: “Assalaamu alaikum.” Which

Friday, 14 March 2014

Don’t despair

Don’t despair

Sulayman ad Darani said:

“If every single person began to have doubt in the truth, I would remain certain in it by myself.”

Everytime you feel disheartened by your being alone on this path,
then look to those who came before you and strive to catch up with
them, and turn away from everyone else,  they will not benefit you in
the least with Allah. If you happen to see them somewhere along the
path that you are upon, then do not turn to look at them, for if you do
so they will distract you and simply delay your progress.

[Madaarij as Salikeen 1/21 by Ibul Qayyim]


Thursday, 13 March 2014

The Earth & The Companionship

The Earth & The Companionship

Abdullaah bin Mas’ood- – radiallaahu anhu - said, 

"Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion." 

Al-Ibaanah (2/479)

Monday, 10 March 2014

A believer covers up and advises المؤمن يستر وينصح..

A believer covers up and advises  

       المؤمن يستر وينصح..

Ibn Rajab Al-Hanbali writes:

وقال الفضيل بن عياض موضحًا الفرق بين الناصح والشامت: المؤمن يستر وينصح والفاجر يهتك ويعير

“When Al-Fudhayl Ibn Iyaadh was asked about the difference between advising and exposing, he said: “A believer covers up and advises [his or her fellow believers], whereas an evildoer exposes and humiliates [others].”

["Jami' Al-'Uloom wal-'Hikam", 77].

[To read this article in spanish click here ]


Sunday, 9 March 2014

Removing impurity from Pig

Shaykh Ibn ‘Uthaymeen thought most likely to be correct, as he said in al-Sharh al-Mumti’, 1/495): “The fuqaha’ (may Allaah have mercy on them) likened (pig-related) impurity to dog-related impurity, because pigs are dirtier than dogs, so the ruling should apply even more so. 
This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”
الشيخ ابن عثيمين رحمه الله ، حيث قال في الشرح الممتع (1/495) : ( والفقهاء رحمهم الله ألحقوا نجاسته بنجاسة الكلب لأنه أخبث من الكلب ، فيكون أولى بالحكم منه .
وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب . فالصحيح أن نجاسته كنجاسة غيره ، فتغسل كما تغسل بقية النجاسات ) انتهى .
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”  Al-Sharh al-Mumti’, 1/356. 
الشيخ ابن عثيمين رحمه الله : ( وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب ، فالصحيح أن نجاسته كنجاسة غيره ، لا يغسل سبع مرات إحداها بالتراب ) الشرح الممتع 1/356


Meat of Aqeeqah...raw or cooked?

Meat of Aqeeqah...raw or cooked?
Ibn Qudaamah said:
The way it is to be eaten (by the owner), given as gifts and given in charity is the same, i.e., the way in which the ‘aqeeqah is to be (shared out) is the same as the way in which the udhiyah is (shared out). This is the view of al-Shaafa'i.
Ibn Seereen said:
Do whatever you want with the meat. Ibn Jurayj said: It should be cooked in salt and water, and given to neighbours and friends, but nothing of it should be given in charity. Ahmad was asked about this, and he quoted the view of Ibn Seereen, which indicates that this was also his view. He was asked whether one could eat it, and he said, I did not say that he should eat all of it and not give any of it in charity.
The more correct view is to liken it by analogy (qiyaas) to udhiyah because it is a sacrifice which is prescribed in sharee’ah, but it is not obligatory, so it is like udhiyah, and because it is like it in terms of the attributes, age, value and conditions [of the animal] , so it is like it in terms of the manner in which it is disposed of.
(al-Mughni, 9/366) 
قال ابن قدامة :
وسبيلها في الأكل والهدية والصدقة سبيلها ـ يعني سبيل العقيقة كسبيل الأضحية .. وبهذا قال الشافعي .
وقال ابن سيرين : اصنع بلحمها كيف شئت ، وقال ابن جريج : تطبخ بماء وملح وتهدى الجيران والصديق ولا يتصّدق منها بشيء ، وسئل أحمد عنها فحكى قول ابن سيرين ، وهذا يدل على أنه ذهب إليه ، وسئل هل يأكلها قال : لم أقل يأكلها كلها ولا يتصدق منها بشيء .
والأشبه قياسها على الأضحية لأنها نسيكة مشروعة غير واجبة فأشبهت الأضحية ولأنها أشبهتها في صفاتها وسنها وقدرها وشروطها فأشبهتها في مصرفها .. . " المغني " ( 9 / 366 ) .
It is mustahabb to cook all of the ‘aqeeqah, even the share that is to be given in charity, because it was narrated that some of the Salaf, such as Jaabir (may Allaah be pleased with him), regarded that as mustahabb. ‘Ataa’ ibn Abi Rabaah used to say concerning the ‘aqeeqah: “It should be cut into pieces, cooked with water and salt, and given as gifts to one's neighbours.” (Narrated by al-Bayhaqi in al-Sunan, no. 19827).

 يستحب طبخ العقيقة كلها ، حتى ما يُتَصَدَّقُ به منها . لما روي عن بعض السلف استحباب ذلك ، مثل جابر بن عبد الله رضي الله عنه ، وكان عطاء بن أبي رباح يقول في العقيقة : " يقطع آرابا آرابا ، و يطبخ بماء وملح ، و يهدى في الجيران ". رواه البيهقي في السنن برقم 19827 

Thursday, 6 March 2014

Misplaced Loyalty – Ibn Taymiyyah and Ibn Baz

Misplaced Loyalty 

Ibn Taymiyyah and Ibn Baz

Al-Istiqaamah Magazine, Issue No.6


Shaykhul-lslaam Ibn Taymiyyah (d.728H) – rahimahallaah – said:

“The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam, and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in, then it is referred back to Allaah and His Messenger. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way, and form walaa (love, loyalty and allegiance) and ‘adaa (enmity and hatred) based upon that, except for the Prophet sallallaahu ‘alayhi wa sallam. Nor is any speech set-up for them based upon which they form walaa and ‘adaa, except for the speech of Allaah, and that of His Messenger, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person, or a saying, with which they cause splits in the Ummah; forming walaa or ‘adaa based upon that saying or ascription.”1

Imaam Ibn Taymiyyah – rahimahullaah – also said:
“It is not for anyone to ascribe himself to a particular Shaykh and to have walaa with those who follow him, or to have ‘adaa based upon that. Rather, he should have walaa for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase in walaa except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger have given them to. Allaah – the Most High – said: “O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety).” [Soorah al-Hujuraat 49:13].”2


Shaykhul-lslaam Ibn Taymiyyah said:
“Indeed the people of the truth and the Sunnah do not follow anyone (unconditionally) other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam; who does not speak from his desires, rather it is nothing less than Revelation sent down to him. So it is obligatory to affirm all that he informs, and to obey all that he commands. This status is not given to anyone else from this Ummah. Rather, every person’s saying can be taken or left, except that of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So whoever sets up an individual other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam, such that the one who loves and agrees with him is reckoned to be from Ahlus-Sunnah wal-Jamaa’ah, and the one that differs with him is reckoned to be from the people of innovations and sectarianism – as happens with those groups who follow certain Imaams of kalaam (theology and rhetorical speech) – then the person doing so is from the people of innovation, deviation and sectarianism.”3

He – rahimahullaah – further said:
“Indeed many – from the people who say such sayings – follow their desires in this, in order to elevate their egos, or to gain leadership; or whatever is connected to it. Their intention is not to make the word of Allaah uppermost, nor is it to make the Religion purely for Allaah. Indeed, they have hatred for those who oppose them – even if it is a mujtahid (a Scholar striving his utmost to arrive at the truth) who is excused, and whom Allaah is not angry with. Likewise, they are pleased with those who agree with them – even if it is an ignorant person with evil intentions, who neither has any knowledge, nor good intent. This leads them to praise those whom Allaah and His Messenger have not praised, and to censure those whom Allaah and His Messenger have not censured. It also causes them to have walaa (love and allegiance) and ‘adaa (enmity and hatred) based upon their own self-desires, not upon the Religion of Allaah and His Messenger … So whosoever does this will only bring about fitan (trials and discord) between the people.”4


Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“The Religion of Allaah orders to judge (with justice) in all matters, and not to have walaa (love, loyalty and allegiance) with your brother merely because he agrees with you, or to have ‘adaa (enmity and being distant) from him merely because he disagrees with you on a certain opinion or issue. This is not from justice at all! The Companions – radiallaahu ‘anhum – differed in various issues, yet this did not affect the happiness and sincerity between them, nor their walaa and love for each other – may Allaah be pleased with them all. So the Believer acts upon the Sharee’ah (Prescribed and Divine Islaamic Law) of Allaah, follows the truth, gives priority to the evidences before anyone – yet in doing so, he does not oppress his brother, nor negate doing justice to him when he differs regarding any issue of ijtihaad in which the evidences are not so apparent. Likewise is the case for those issues in which differences occur due to a different interpretation of the text. So, in such instances he is excused, and it is upon you to sincerely advice him, and to love only the good for him, and not to split-up, nor to have enmity and hatred between you and your brother – and there is no might, nor any power, except with Allaah. “5

1. Majmoo’ Fataawaa (20/164) of Ibn Taymiyyah.
2. Majmoo’ Fataawaa (11/512).
3. Majmoo’ Fataawaa (3/346-347).
4. Minhaajus-Sunnah an-Nabawiyyah (5/255).
5. Majmoo’ Fataawaa wa Magaaalaat Mutanawwi’ah (11346).

[To read this text in Spanish click here]

What’s in a name?

What’s in a name?

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Changing the name of an evil does not render it permissible, but this is how Shaitaan wants to beautify things for us.

Ibn Muhairiz narrated from a man among the Companions of the Prophet صلى الله عليه وسلم that the Prophet صلى الله عليه وسلم said: “People among my Ummah will drink Khamr (intoxicant), calling it by another name.” [Sunan al-Nasaa’ee (5658) and graded as “Saheeh” by Shaikh al-Albaanee. See also Sunan Abu Dawood (3688, 3689) and Sunan Ibn Maajah (3384, 3385, and 4020)]

What an age are we living in...

1. Where KHAMR is called DRINK (booze, beer, spirit etc.)!
2. Where GAMBLING is called (a game of) CHANCE (luck, fortune)!
3. Where SINGING is called ART!
4. Where a BRIBE is called a GIFT!
5. Where FREE-MIXING is called CIVILIZING!
6. Where TABARRUJ (wanton display) is called ELEGANCE!
7. Where NUDITY is called LIBERTY!
9. Where a DAYYOOTH (a man with no protective jealousy for his wife) is called MODERNITY!
10. Where HYPOCRISY is called POLITICS!
13. Where LYING is called BLUFFING!
14. Where USURY (interest) is called PROFIT!

We seek Allaah’s refuge from this evil and repent to Him for our sins.

This article has been translated in spanish, click here to read it


Tuesday, 4 March 2014

Are You A True Friend?

Be a Caller to Allah’s Religion

Be a Caller to Allah’s Religion
By : Shaykh Salih ibn Abdul Aziz Al-Ash-Shaykh حفظه الله
This is an excellent essay for a every Muslim desiring to good for humanity. I highlighted some important points from this  book for practical tips for preachers in every part of the World to act by .
1: Calling to Allah’s deen is an enormous task. Allah has favored some of His slaves with this job.
2: Allah orders us to call to His religion : Invite to the way of your Lord (An-Nahl 125)
3: Allah orders us to be upright callers: So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)] Ash-Shura 15
4: The caller receives countless rewards. The person who follows the correct call to Islam earns the caller a reward.Ex. The person who teaches his family how to pray and orders it earns a reward, like the one praying.
5:  Before a person becomes a caller he must have knowledge, but doesn’t mean that he must be a scholar. The caller mustn’t call to anything until he has learned what he invites others to practice and has evidence.
6: The caller inviting others to avoid sins, must know the Islamic verdict for these sins with proof.
7: Surathul Ankabut is known as Surahtul Fitnah.
8: Allah mentioned Nuh’s story in Surahtul Fitnah to show that any person who calls to Allah’s path will be tested and trialed by others.
9: The caller isn’t concerned with people accepting, rejecting, or if his dawah had an impact or not, but rather he corrects his own speech and actions.
10: Gaining followers isn’t the callers main concern.
11: Allah allows people to accept the caller’s invitation as a favor for the caller.
12: The origin of every callers’ call is to Tawheed
13: The callers’ main reference points for his call are :1) Quran  2)Sunnah  3) actions of the Salaf  4) Ijma
14: The caller must always have his resources ready at hand, i.e books, tapes, Cd’s pamphlets etc.
15: The caller must always be sincere in his dawah
16: The caller must address the people at their proper level of understanding. He mustn’t address them in issues he thinks they need to hear. When he addresses the people in that manner, he has no impact, and when he talks it is as if he’s talking to himself.
17: The caller to Allah’s path must place a great importance on the Sunnah of the Prophet صلى الله عليه وسلم.  The Sunnah is needed for the people to know how to eat, sleep, drink ,walk and every dealing of their lives.

18: Zad Al-Ma’ad by Ibn Al-Qayyim is an excellent reference book for learning the Sunnah and how to apply it in every aspect of our lives.

We recommend:

Monday, 3 March 2014


This is a question answered by the noble scholar – the Imam ash-Shaafi’ee of our time – Shaykh Muhammad ibn Saalih al-’Uthaymeen, during his explanation of the book al-’Aqeedah as-Safaareeniyyah; (1/72).
Question: Al-Mustafaa, is it from amongst the names of the Prophet, may Allah raise him in rank and grant peace upon him?
Answer: No, what is apparent is that it is from among his [many] descriptions. What is strange is that among some people - Subhaanallah al-Adheem – is their saying “al-Mustafaa said”, although the Companions were much more zealous in venerating him and more knowledgeable of his virtues than we are.
[In spite that] Aboo Hurayrah did not say “al-Mustafaa said” nor did anyone of the Companions say that. That is, in all of the books of Prophetic narrations [what we find is] the Companion saying ” The Messenger said – The Prophet said – Abul Qaasim said – or that which is akin to that. Nonetheless, the people in our present time have been put to trial with formulating expressions and they haven’t looked towards those who preceded them (the Salaf). The reality is, that it is incumbent upon us to look to those who have preceded us. For example, when some of the people these days want to say, “Allah, The Most High said,[instead] they say, “Al-Haqq said “or “This is the statement of Al-Haqq”. There is no doubt that Allah is Al-Haqq Al-Mubeen, yet still you should say “Allah said”. While, there is no doubt that the Prophet, may Allah raise him in rank and grant peace upon him, was more knowledgeable than you and more zealous in venerating Allah than you. Hence, during a discussion if someone desires to speak about Allah, The Mighty, The Sublime what should he say? [He should say] “Allah, The Most High said, for the Prophet said, that Allah, The Most High said (in a Hadeeth Qudsee collected by al-Imam Muslim) “I am the One Who is most free from want of partners”.
However, some people desire to be innovative, but innovativeness in the likes of these affairs are not proper. Rather, following the Salaf in these matters is more appropriate than innovativeness.”
Translated by Aboo Dihyah Dawud Adib حفظه الله,
Yowm al-Ahad, 2 Rabi al-Aakhar, 1435 A.H./February 2, 2014.
 المصطفى ليس من أسماء النبي صلى الله عليه وسلم
-الشيخ محمد بن صالح العثيمين -رحمه الله
هذا سؤال أجاب عنه الشيخ محمد بن صالح العثيمين
(في شرح العقيدة السفارينية – (1/72
: السؤال
المصطفى هل هو من أسماء النبي صلى الله عليه وسلم ؟
: الجواب
لا ، الظاهر أنه من أوصافه . والغريب من أن بعض الناس
سبحان الله العظيم يقول : ( قال المصطفى ) ، مع أن الصحابة
 رضي الله عنهم أشد من تعظيماً للرسول عليه الصلاة والسلام
وأعلم منا بمناقبه ، ما قال أبي هريرة ( قال المصطفى ) ولا قال
أي واحد من الصحابة يعني كل كتب الحديث يقول الصحابي
.قال رسول الله – قال نبي الله – قال أبو القاسم ) وما أشبه ذلك
لكن الناس في الوقت الحاضر ابتُلُوا بصياغة الألفاظ ولم ينظروا
إلى من سبقهم ، والحقيقة أنه ينبغي لنا أن ننظر إلى من سبقنا
مثل بعض الناس الآن إذا أراد أن يقول : ( قال الله تعالى ) يقول :
.قال الحق – وهذا قول الحق ). لا شك أن الله هو الحق المبين )
،لكن قل : ( قال الله ). النبي عليه الصلاة والسلام لا شك أنه أعلم
بالله منك وأشد تعظيماً لله منك ، إذا أراد أن يتحدث عن الله عز
وجل في الحديث ، ماذا يقول ؟ ( قال الله تعالى ) ( قال الله
تعالى: أنا أغنى الشركاء عن الشرك ). لكن بعض الناس
يريد أن يجدد ولكن التجديد في مثل هذه الأمور لا ينبغي ،
اتباع السلف في هذه الأمور أولى من التجديد.

شرح العقيدة السفارينية – (1/ 72)


Spring Time
“…She advises them, saying to her sister in Islam, “You must avoid mixing with men, you must avoid going out uncovered, and you must be diligent in wearing the proper Islamic head covering when in front of men that are not permissible for you to be uncovered in front of.
Allah Most High says:
And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts.
(al-Ahzaab: 53)
And the Most High also says:
And they do not display their beauty except in front of their husbands.
(an-Noor: 31)
So she brings the verses and narrations that are suitable and that contain clarification of what Allah has commanded. She also warns from whatever opposes the pure legislation and clarifies for her sisters in Islam what is obligatory upon all of us while warning from what Allah has prohibited. And that we must cooperate on righteousness and piety and upholding the truth and preserving with patience.”
Source: Ash-Shaykh ‘Abdul-‘Azeez bin Baaz, Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah

Translated by Abu Imraan al-Mekseekee and Ummu Maryam



Question 189: I would like your advice concerning a matter that affects me and my fellow sisters. This matter is that it has been written [by Allah] for us that we should live without a husband. We have passed through the age of marriage and we are getting close to menopause. This is the case even though , and all praises are due to Allah and Allah is witness to what I state, we are women of character and we have all earned college degrees. However, this is what is destined for us and all praises are due to Allah. It is simply financial reasons that have kept people from proposing to us. The customs surrounding a marriage, especially in our land, are built upon cooperation between the spouses concerning what will take place in the future. I ask for your advice for me and my sisters.
Response: The advice that I direct to such women who have delayed marriage is what was suggested in the question itself: they should turn to Allah with supplications and submission so that Allah may grant them one whose religion and character is pleasing to them. If a person sincerely and resolutely turns to Allah, seeking His help, following the manners of supplications and being free of anything that prevents supplications from being answered, then Allah has said,
“And when My servants ask you [Muhammad] concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me”
(al- Baqara 186)
Another verse states,
“And your Lord said, ‘Invoke Me, I will respond to your (invocation)”
(Ghafir 60)
Allah has stated that the response to the invocation comes after the person responds to Allah and believes in Him. I do not see anything stronger than turning to Allah, supplicating to Him humbling oneself to Him and waiting for the solution. It has been confirmed that the Prophet صلى الله عليه وسلم said,
“Know that victory comes with patience, relief with distress and ease with hardship.”
[Recorded by Ahmad and others. Al-Albaani رحمه الله  has graded it saheeh. Al-Albaani, Saheeh al-Jami, vol. 2, p. 1151.]
I ask Allah for these women and others like them that Allah makes their affairs easy and grants them pious husbands who marry them for betterment in their religion and worldly lives. Ameen
And Allah knows best.

[By: Shaykh Uthaymeen رحمه الله  - Taken from: Fatwas Regarding Women]

Saturday, 1 March 2014

Advice to the Female Caller to Islam {da’īya} ash-Shaikh Dr. Saalih bin Fawzan Al Fawzan حفظه الله

كلمة توجيهية للشيخ صالح الفوزان إلى الأخوات الداعيات
Advice to the Female Caller to Islam {da’īya} ash-Shaikh Dr. Saalih bin Fawzan Al Fawzan  حفظه الله
1. The woman must have fear of Allāh (Taqwā).
2. She must learn before she calls people to Islam (i.e. gives dawah). She must learn before she gives dawah. If someone gives dawah without knowledge, they may prohibit something that is permissible, or make something permissible that is prohibited. They may think the truth is falsehood or falsehood is truth, due to their ignorance.
3. The obligation upon the man and woman is to learn before they give dawah to Allāh.
Allāh, the Mighty and the Majestic, said:
{…قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي}
"Say: "This is my way; I invite unto Allâh with sure knowledge (basīrah), I and whosoever follows me…"  {Surah: 12, Ayah: 108}
With Sure knowledge (basīrah) means with knowledge (īlm).
and Allāh, the Mighty and the Majestic, said:
{…ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ}
"Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better…"{Surah: 16, Ayah: 125}.
Who is the one that can call to Islam with wisdom, with an argument/view that is better, and fair preaching, except the people of knowledge (Ahlul īlm)?
4. Therefore, it is a must, that the male caller (da’ī) and the female caller (da’īya) learn first (i.e. before they preach).
5. If the person obtains knowledge, which enables them to call to Islam, then they must call to Allah with: wisdom, fair preaching and with an argument/view that is better.

Never praise yourself!

Never praise yourself!

Umar bin al-Khattaab (may Allah be pleased with him) said:
من قال: انه عالم فهو جاهل, و من قال: انه مؤمن فهو كافر, و من قال: انه في الجنة فهو في النار
“Whoever says he is an alim (learned person) then he is ignorant, and
whoever says he is a believer then he is a kaafir, and
whoever says he is in paradise then he is in the fire.”

Source: Ibn Rajab’s “Fadl ilm Salaf ala ilm Khalaf” under the chapter “Signs of knowledge that does not benefit”