Saturday, 26 April 2014

The true friend

The true friend

Yahya Ibn Mu’adh: “A friend is the one who you don’t have to remind to remember you in his supplication, and that you don’t have to flatter and impress, and that you don’t have to apologize to.”

[pg.46 The Manners of Seeking Knowledge by Sheikh Raslan]

Thursday, 24 April 2014

Shaykh Saalih al-Fowzaan on Loving and Hating for the Sake of Allaah

Shaykh Saalih al-Fowzaan on Loving and Hating for the Sake of Allaah
In the Name of Allaah…
Recently, the great scholar, Shaykh Saalih ibn Fowzaan al-Fowzaan (may Allaah preserve him) was asked:
What is the ruling on rejecting the idea of hatred for the sake of Allaah and claiming that it is not from Islam? Is a person’s Islaam valid if he does not hate the Jews and Christians?
The shaykh responded:
Walaa’ and baraa’ (the islamic system of loyalty) is a must. (It is) disallegiance with the enemies of Allaah and loyalty to the allies of Allaah. Walaa’ and baraa’ means to have hatred, declaring oneself free of them (the disbelievers) and their religion, this is baraa’.
Walaa’ means to love Allaah, to love His Messenger, and to love His believing servants, take them as allies and come to their defense.
"Indeed you have a good example in Ibraaheem (Abraham) and those with him, when they said to their people: We are free of you and all that you worship beside Allaah…”[Meaning of Quran 60:4]
They declared themselves free of them and their idols, their objects of worship.
“…We are free of you and all that you worship beside Allaah. We have disbelieved in you (i.e. your religion), and there shall be enmity and hatred between us forever, unless you believe in Allaah alone.” [Meaning of Quran 60:4]
Thus it is not permissible to love the disbelievers. Whoever takes them as allies, Allaah, the Mighty and Most High, has said [what means]:
“O you who believe! Do not take the Jews and Christians as allies! They are allies of one another. Whoever takes them as allies is indeed from them. Verily Allaah does not guide people who are oppressive.” [Meaning of Quran 5:51]
The issue is very serious. Walaa’ (loyalty) and baraa’ (disallegiance) arefrom the essential foundations of this Religion. The religion (of a person) is not valid without both of them.
Source: The shaykh’s answer given on 1434/8/23 in Jeddah. [ English & Arabic video /Arabic audio / Arabic transcript ]
As you can see, this hatred which some misguided Muslims try hide and/or negate from Islaam is in fact an absolutely essential concept in Islaam, according to the Quran, the Sunnah, and the scholars of Islaam.
Disclaimer: Muslims have every right to love and hate as their Lord has asked them to.  While the non-Muslims typically frown on this concept, Muslims seek to please Allaah, not His disbelieving creation. We do not change our Religion to match the whims of the people and agree with what they feel are acceptable religious beliefs. This does not mean that our hatred is allowed to manifest through acts of transgression against innocent people living in a peaceful society. Allaah says (what means):
“Allaah does not prevent you from dealing justly and kindly with those who have not fought against you nor expelled you from your homelands. Verily, Allaah loves those who deal with equity.” [Meaning of Quran 60:8]
While Muslims are required to love and hate for the sake of Allaah, we are also commanded to be fair and deal with people fairly and kindly. Unjustly transgressing against non-Muslims’ personal safety and property is strictly forbidden in Islam.
And Allaah knows best.
Translation and commentary by: Moosaa Richardson

Tuesday, 22 April 2014

The Jilbaab and what Garments can Substitute It

The Jilbaab and what Garments can Substitute It

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee رحمه الله
SOURCE: Masaa'il Nisaa'iyyah Mukhtaarah (pg. 125-131)
The following excerpt was taken from the book "Masaa'il Nisaa'iyyah Mukhtaarah min Fiqh al-'Alaamah Al-Albaanee" [Selected Women's Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee's opinions on various issues related to women transcribed from his books, recorded lessons and lectures.
Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”
The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”
The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”
The Shaikh said: “It states that the jilbaab is a khimaar?”
The questioner said: “Yes.”
So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.
You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu 'alayhi wa sallam) said: 'Allaah does not accept the prayer of a mature woman unless she has a khimaar.'
What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu 'alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.
My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.
It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.
So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)
Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.
In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.
This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:
(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]
Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”
The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”
The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:
The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.
So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.
There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”
The questioner replied: “We have something called a Malaa’ah (cloak).”
The Shaikh said: “No, I said Malaa’at-uz-Zamm.”
The questioner replied: “No, not with this term. We say Malaa’ah.”
The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”
The questioner said: Yes.”
The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.
A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”
The questioner replied: “Yes.”
The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”
The questioner said: “Yes.”
The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”
The questioner answered: “Yes.”
The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”
The questioner[1] said: “We call it a Hijaab.”
The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.
So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]
[1] The questioner was from Algeria.
[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)
Published: June 6, 2006

Having weddings in the mosque is an innovation

Having weddings in the mosque is an innovation

Q: “What is the ruling on having a wedding in the mosque?”

Shaikh al-Albaani:

“An innovation.”

[silsilat ul-hudaa wa nnoor 132/17 / asaheeha translations]

Monday, 21 April 2014

What is the age at which a woman should observe hijab from a boy – is it when he reaches the age of discernment or when he reaches the age of puberty?.

What is the age at which a woman should observe hijab from a boy – is it when he reaches the age of discernment or when he reaches the age of puberty?.
Allaah تعالى  says in the passage where He speaks of those to whom it is permissible to show one’s adornments (interpretation of the meaning):
“…or small children who have no sense of feminine sex”
[al-Noor 24:31]
If a child shows some awareness of a woman’s ‘awrah and starts to look at her and talk to her a great deal, then it is not permissible for a woman to uncover in front of him.
This varies from one boy to another in terms of natural disposition and in terms of the company that he keeps. A boy may have a greater interest in women if he sits with people who talk about them a great deal, and if it were not for that he would not be particularly interested in them. 
What matters is that Allah تعالى  has set the guidelines for this matter when He said (interpretation of the meaning):
“…or small children who have no sense of feminine sex”
[al-Noor 24:31]
i.e., these are among the ones in front of whom it is permissible for a woman to show her adornments, if they have no interest in women.
Shaykh Ibn ‘Uthaymeen رحمه الله
Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 148
ما هو سن الطفل الذي تحتجب منه المرأة هل هو التمييز أم البلوغ ؟.
" يقول الله تعالى في سياق من يباح إبداء الزينة لهم : ( أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ ) النور/31 ، والطفل إذا ظهر على عورة المرأة وصار ينظر إليها ويتحدث إليها كثيراً ، فإنه لا يجوز للمرأة أن تكشف أمامه .
وهذا يختلف باختلاف الصبيان من حيث الغريزة وباختلاف الصبيان من حيث المجالسة ، لأن الصبي ربما يكون له شأن في النساء إذا كان يجلس إلى أناس يتحدثون بهن كثيراً ، ولولا هذا لكان غافلاً لا يهتم بالنساء .
المهم أن الله حدد هذا الأمر بقوله : ( أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ ) النور/31 ، يعني أن هذا مما يحل للمرأة أن تبدي زينتها له إذا كان لا يظهر على العورة ولا يهتم بأمر النساء " انتهى

فضيلة الشيخ ابن عثيمين رحمه الله ، " مجموعة أسئلة تهم الأسرة المسلمة ص 148

Thursday, 17 April 2014

The Ruling on Saying صُدْفَة “sudfah” (coincidence)

The Ruling on Saying صُدْفَة “sudfah” (coincidence)
The following question was posed to the Eminent Scholar Saalih Fawzaan حفظه الله 
Arabic audio for the Q & A:
Arabic text 1
فضيلة الشيخ وفقكم الله : هل يجوز قول هذا القول وهو ( قابلت فلانا صدفة ) إذا كان مقابلته بدون موعد ؟
العلامة صالح الفوزان حفظه الله :
إذا كان قصده صدفة يعني بدون موعد فلا بأس ، أما إن كان صدفة أن هذا ما قدر في القدر السابق فهذا لا يجوز ، هذا إنكار للقدر لكن غالب المسلمين لا يقصدون هذا ، لا يقصدون إنكار القدر يقصدون صدفة يعني ما كنت أُؤَمِّل هذا أو لست على موعد معه , نعم .
Q: Noble Shaikh, (we ask that) Allaah grant you success, is the following statement permissible: “I met this person by coincidence” when it was a meeting without a prior appointment?
A: When a person intends by sudfah (coincidence): without a prior appointment, then there is no harm in this. As for when a person intends by sudfah (coincidence) that this was something that was not already decreed (by Allaah) in a previous decree, then this is not permissible. This is rejection of qadr (divine predecree). However, most of the Muslims don’t mean this, they don’t mean the rejection of qadr. They mean by sudfah (coincidence) that they weren’t expecting it and that there was no previous agreement.
Shaikh Albaanee رحمه الله تعالى was asked2 about saying “sudfah”, specifically the expression:
حدث هذا صدفة
‘This happened by coincidence.’
and part of his reply was:
“So if he intends by sudfah (coincidence) that there is no qadr (divine pre-decree), then he has disbelieved….As for when he intends by it that all of this is by the command of Allaah and His decree then there is nothing wrong with it.”

2 In the series al-Hudaa wan-Noor, audio/tape #216, (p.8 in the file)

Music Strengthens Satanic States, and the Qur’an Strengthens Emaan - Shaykhul Islaam Ibn Taymiyyah

Music Strengthens Satanic States, and the Qur’an Strengthens Emaan - Shaykhul Islaam Ibn Taymiyyah
From the greatest things that strengthen satanic states is listening to song and music, this is none other than the listening of the polytheists about which Allaah, the Exalted says:
“And their prayer at the House was nothing save whistling and clapping.”[Al-Anfal (8): 35]
Ibn Abbas & Ibn Umar (may Allaah be pleased with them), & others from the Salaf said,
“At-Tasdiya is clapping with the hands & al-Mukaa is like whistling. The polytheists used to do this as an act of worship”  [As-Suyuti, ‘ad-Durr al-Manthur’ [3/183] referred it to al-Faryabi, Abd Bin Humaid, ibn Jarir, ibn al-Mundhir & Ibn Abi Shaybah from Ibn Abbas]
As for the Prophet (صلى الله عليه وسلم) and his Companions, their worship consisted entirely of that which was ordered by Allaah such as salah, recitation of the Qur’an, Dhikr and the likes. They gathered together for those actions of worship legislated & therefore they never gathered to listen to song…done by clapping or drums.
Never once did he (صلى الله عليه وسلم) become overcome with spiritual ecstasy and never did his cloak fall off him – all narrations that mention this are lies by agreement of the scholars of hadith.
When the Companions of the Prophet (صلى الله عليه وسلم) used to gather, he would order one of them to recite and the rest would listen. [Refer to at-Turtushi, al-Hawadith wal Bida’a pp.161-167].
Umar bin al-Khattab (May Allaah be please with him) used to say to Abu Musa al-Ashari:
“Remind us of our Lord” So he would recite and they would listen. [Reported by ad-Darimi & Abdur-Razzak al-Musannaf, with a Sahih isnad]
The Prophet (صلى الله عليه وسلم) passed by Abu Musa while he was reciting and he said to him,
“I passed by you last night while you were reciting, so I stood listening to your recitation.”  He replied, ‘If I knew that you were listening, I would have embellished it for you in the best of ways’.
Meaning that I would have beautified my recitation for you.
This is as the Prophet (صلى الله عليه وسلم) said:
“Beautify the Qur’an with your voices” [Abu Dawud & Nasa’i, with a sahih isnad]
He (صلى الله عليه وسلم) said to ibn Masud:
“Recite the Qur’an to me”.
He said ‘Should I recite to you when it was revealed to you?’
He (صلى الله عليه وسلم) replied: “Indeed I love that I hear it from other than me.”
So I recited Surah an-Nisa to him until I reached this verse:  “So how [will it be] when We bring from every nation a witness and We bring you [O Muhammad (صلى الله عليه وسلم)] against these [people] as a witness?” [An-Nisa (4): 41].
He (صلى الله عليه وسلم) said, “That is sufficient for you,” and his eyes were overflowing with tears. [Sahih al-Bukhari wa Sahih Muslim]
The likes of this listening is the listening of the Prophets & their followers as has been mentioned by Allaah in the Qur’an:
“Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), & of the offspring of Ibrahim (Abraham) & Israel & from among those whom We guided & chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating & weeping.”  [Maryam (19): 58]
Allaah said concerning the People of Cognisance:
“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth” [Al-Maidah (5): 83]
He, Glorious is He, commended those who listen in this way due to what they attain of increase in faith, the trembling of their skins and the tears in their eyes. He, the Exalted says:
“Allaah has sent down the best statement; a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allaah” [Az-Zumar (39): 23]
“The believers are only those who, when Allaah is mentioned, their hearts become fearful, & when His verses are recited to them, it increases them in faith; & upon their Lord do they rely – the ones who establish prayer & spend from what we have provided them. Those are the believers truly. For them are degrees [of position] with their Lord, forgiveness & noble provision.” [Al-Anfal (8): 2-4].
As for the innovated listening which is the listening of clapping, drum, & wind instruments, none of the Companions, the Successors and any of the great Imaams of this religion took this to be a route to Allaah, the Blessed & Exalted. Not one of them considered it to be a means of drawing close to Allaah & an action of obedience; instead they considered this to be a blameworthy innovation.
Ash-Shaafi’ee said:
“I have left behind me in Baghdad something that was innovated by the heretics that they called at-taghbir, which used to distract people from the Qur’an.” [Refer to al-Hafiz Diya ad-Din al-Maqdisi, ‘Juz Ittiba as-Sunan’ [pp.28-29] & Tablis Iblis [p.301 of the summary].]
Ibnul Qayyim in “Masalah as-Sama”, pp119-120, said,
“Taghbir was where they struck stretched leather with the stick or a cushion which gave off a particular sound to which they would recite moving poetry that would incite one to asceticism. Now if this is what ash-Shaafi’ee, may Allaah sanctify his soul, thought of taghbir then what would he have said concerning listening to the types of poetry & singing that contains mention of the belover, the excellence of meeting him, the sweetness of his reprimand, communion in love, coming close to him, the bitterness of leaving….”
The Awliya of Allaah know this fact well & know that shaytan has a major role to play in it and this is why the best of them who used to attend such sessions later repented.
The further a person is from cognizance & completion in his closeness to & love of Allaah, the greater the role that shaytan has to play in misguiding him. This innovated listening [i.e. Music] is comparable to alcohol; rather its affect upon the soul is greater than the affect of alcohol.
This is why when the intoxication of the listeners becomes strong the devils descend to them, speaking upon the tongues of some and carrying others through the air.
It is also possible that enmity arise between the listeners in the same way that enmity appears amongst the drunk, the devils accompanying one person could be stronger than the devils accompanying another therefore when they fight, and they kill the opponent.
…In reality such sessions take the person further away from Allaah & are actually satanic states.

Taken from: “The friends of Allaah and the friends of shaytan”, Shaykhul Islaam Ibn Taymiyyah, Pages: 341-350

Wednesday, 16 April 2014

Ibnul-‘Uthaimeen addresses saying “whoever studies from a book, will have more wrongs than rights”

Ibnul-‘Uthaimeen addresses saying “whoever studies from a book, will have more wrongs than rights”
The noble Shaykh Muhammad bin Saalih Al-‘Uthaimeen rahimahul-llaah was asked:
Is it permissible to seek knowledge only from the books without the scholars, particularly if it is difficult to seek knowledge from the scholars due to their rarity? And what is your opinion on the saying “whoever his Shaykh is his book, his wrong will be more than his right”?
And the noble Shaykh replied:
“No doubt, knowledge can be sought from the scholars and from the books, because the book of the scholar is the scholar himself, he is speaking to you via his book. So, if it is difficult to seek knowledge from people of knowledge, then knowledge can be sought from the books, however seeking knowledge from people of knowledge is (faster or easier) than seeking it from the books, because the one who seeks it from the books will be more exhausted and he will need to exert a very big effort, and even then it is possible that some matters will be hidden from him like the divine principles and guidelines which people of knowledge laid down, so it a must that he has a reference to people of knowledge as much as possible.
As for his saying: “whoever his guide is his book, his wrong will be more than his right”, this is neither correct in its abstract nor it is false in its abstract, as for the person who takes knowledge from any book that he finds then no doubt he will make many errors, as for the person who relies in his seeking on books of men who are known for trustworthiness and knowledge, then this person will not have too many errors rather he could be right in most of what he says”.
Source: collection of Fatwas, 26/197.
وقال في مجموع الفتاوى (26/197)
س 84: سئل فضيلة الشيخ- رحمه الله-: هل يجوزتعلم العلم من الكتب فقط دون العلماء وخاصة إذا كان يصعب تعلم العلم من العلماء لندرتهم؟ وما رأيكم في القول القائل:
من كان شيخه كتابه كان خطؤه أكثر من صوابه؟
فأجاب بقوله: لا شك أن العلم يحصل بطلبه عند العلماء وبطلبه في الكتب، لأن كتاب العالم هو العالم نفسه، فهو يحدثك من خلال كتابه، فإذا تعذر الطلب على أهل العلم، فإنه يطلب العلم من الكتب، ولكن تحصيل العلم عن طريق العلماء أقرب من تحصيله عن طريق الكتب؟ لأن الذي يحصله عن طريق الكتب يتعمب أكثر ويحتاج إلى جهد كبير جدَا، ومع ذلك فإنه قد تخفى عليه بعض الأمور كما في القواعد الشرعية التي قعدها أهل العلم والضوابط، فلابد أن يكون له مرجع من أهل العلم بقدر الإمكان.

وأما قوله: ” من كان دليله كتابه فخطؤه أكثر من صوابه “، فهذا ليس صحيحًا على إطلاقه ولا فاسدَا على إطلاقه،أما الإنسان الذي يأخذ العلم من أي كتاب يراه فلاشك أنه يخطئ كثيرَا وأما الذيْ يعتمد في تعلمه على كتب رجال معروفين بالثقة والأمانة والعلم فإن هذا لا يكثر خطؤه بل قد يكون مصيبَا في أكثر ما يقول

Tuesday, 15 April 2014

Is it a condition to hold commendation in order to teach the laymen?

Is it a condition to hold commendation in order to teach the laymen?
Shaykh Sulaymaan Ar-Ruhailee حفظه الله
O our Shaykh, As-salaamu alykum wa rahmatul-llaahi wa barakaatuhu, may Allaah reward you and benefit with your knowledge, we have some students of knowledge whom we only know goodness about them, may Allaah benefit with them, they are teaching books in creed and Sunnah. Then some people came and spread among the attendees that firstly knowledge is sought from Akaabir (senior ones), and secondly the person who delivers those lessons must be recommended by people of knowledge. This resulted in abandoning some lessons which no alternatives to it are available in our area. So what should be our stance? Kindly direct us, may Allaah bless you.
And he replied:
No doubt, knowledge must be sought from the senior ones, and commendation is a must; however who are the senior ones? The senior ones are those whom their knowledge made them senior and are known for possessing knowledge even if they are young in age. There are some companions who were senior [in knowledge] at a young age, knowledge was sought from them and it enlightened the world. This matter is quite vital; the young person could become senior by his knowledge, and he becomes known for beneficial and solid knowledge. This was known among the Salaf from the time of the companions up until beyond the era of the [four] Imaams. And commendation is a must, for that knowledge is a religion, so it is incumbent that we look whom we take our religion from.
However, how can Tazkiyah be established?
Tazkiyah can be established by three things:
1-If reputable scholars or some of them state that a person is recommended, and we do not limit tazkiyah to one or two or three scholars. Rather it is sufficient if one reputable scholar or a group of scholars state that a person is recommended and knowledge can be sought from him.
2-If a person becomes known for teaching without being rebuked by people of knowledge, he is known for teaching and the reputable people of knowledge do not rebuke his teaching. This is a silent tazkiyyah, for that it is not befitting for the status of scholars that this person is from those whom knowledge cannot be sought from and [unclear word, probably (and they do not clarify that)].
3-And this one is vital, that his knowledge commends him. He only teaches the Sunnah, I mean he teaches the truth and he only takes from scholars of Sunnah, and he advocates the books of scholars of Sunnah, and he has neither been rebuked for rejecting the speech of reputable scholars nor oppositions to the Sunnah. Such person is commended by his knowledge.
And not every student of knowledge who is beneficial is known to scholars, rather the knowledge he spreads is investigated, does he teach the Sunnah? Does he respect the opinions of scholars of Sunnah? Does he quote the speech of scholars of Sunnah? If such is the case then his knowledge commended him, and knowledge can be sought from him.
And the saying “knowledge can only be sought from those whom the scholars commended by speech” blocks the door of goodness. In many countries, there are students of knowledge who teach the Sunnah and the explanations of people of Sunnah, and they teach according to what they have learned, but they do not hold commendation from a specific scholar. However, it is not known about them any cause of criticism in their knowledge, so if we say knowledge cannot be sought from them no knowledge will remain in many countries, and the door of goodness will be closed and people of innovations will teach! And people of Sunnah will desist from teaching, and they will end up learning from people of innovations or from the internet or others. And such [outcome] is not befitting.
So, we say commendation is a must, and it is not befitting that we go lenient and take knowledge form anyone. But how is the Tazkiyah established? Either by the speech of a scholar or a group of reputable scholars who are known to be upon the Sunnah, or by being known without being rebuked by the scholars, or by possessing sound knowledge that is free from causes of criticism which the student of knowledge who is teaching is known by. Afterwards, no doubt is it an obligation upon everyone to speak according to his knowledge and not to go beyond what he knows, so he teaches people within his knowledge. Many Muslim countries need someone who teaches them the principles, so whoever takes these principles from people of Sunnah and masters it, he should teach people, but this does not mean he becomes Shaykhul-Islaam Ibn Taimiyyah!
Some students of knowledge may study a book or two; afterwards he teaches and become self-amazed, and he refutes senior scholars and he gives fatwa in every matter and he speaks about every affair. No doubt, this is a misguidance, the good doer is who stops at his boundaries and spreads the goodness and the Sunnah. It is not permissible for us to become a barrier to spreading the goodness and the Sunnah, and this is what we witnessed from the scholars like Shaykh Ibn Baaz and Shaykh Ibnul-‘Uthaimeen rahimahumal-llaah in their interaction with students of knowledge. As for whoever is known for being criticised or there is confusion in his knowledge or he is unknown from every aspect, then knowledge is not sought from such person, and Allaah knows best.
This question and answer were recorded during a seminar in Shaariqah, UAE in Shawwaal 1434.
سئل الشيخ الفاضل سليمان بن سليم الرحيلي - حفظه الله - السؤال التالي : يقول الأخ : السلام عليكم ورحمة الله وبركاته , شيخنا جزاكم الله خيرا ونفع بعلمكم . عندنا طلبة علم لا نعلم عنهم إلا خيرا , نفع الله بهم , يعلمون كتبا في الاعتقاد والسنة , فجاءنا بعض الإخوة ونشر في الطلبة أن العلم لا يؤخذ أولا إلا من الأكابر , وثانيا لا بد من تزكية من العلماء لهذا القائم بالدروس . فأدى هذا إلى ترك بعض الدروس التي لا يوجد غيرها في المنطقة عندنا , فما موقفنا من ذلك ? نرجو التوجيه بارك الله فيكم .
فأجاب الشيخ : لا شك أن العلم إنما يؤخذ عن الأكابر , وأنه لا بد من التزكية ولكن من هم الأكابر ? الأكابر من كبرهم علمهم وعرفوا بالعلم ولو صغر سنهم , ولو كانوا شبابا . فهناك أكابر من الصحابة صغار في السن , أخذ عنهم العلم وأنار علمهم الدنيا . فهذه قضية من الأهمية بمكان ; وهي أن الصغير قد يكبره علمه , فيعرف بالعلم المتين النافع . وهذا كثير في السلف , بدءا من الصحابة رضوان الله عليهم إلى ما بعد الأئمة . ولا بد من التزكية فإن العلم دين , فينبغي أن ننظر عمن نأخذ ديننا . لكن كيف تكون التزكية ? التزكية تكون بثلاثة أمور : الأمر الأول : نص العلماء المعتبرين على تزكيته , أن ينص العلماء أو بعضهم ولا نحصر التزكية في عالم ولا عالمين ولا ثلاثة , بل أن ينص عالم من العلماء المعتبرين أو جمع منهم على أن فلانا مزكى ويصلح لأن يؤخذ عنه العلم . الأمر الثاني : أن يشتهر بالتعليم من غير أن ينكر عليه من أهل العلم , يعرف أنه يدرس ويشتهر عنه ولا ينكر أهل العلم تدريسه . فهذه تزكية سكوتية , إذ لا يليق بمقام العلماء أن يكون هذا ممن ينهى عن الدرس عليه ولا ( كلمة غير واضحة , لعله قال ولا يبينون ) . والأمر الثالث - وهذا من الأهمية بمكان - : أن يزكيه علمه فلا يعلم إلا السنة , أعني ما يكون فيه الحق ولا يأخذ إلا عن علماء السنة , ويقرر كتب علماء السنة , ولم يؤخذ عليه رد لكلام العلماء المعتبرين ولا مخالفات للسنة , فهذا يزكيه علمه . وليس كل طالب علم نافع يعرفه العلماء , ولكن ينظر في العلم الذي يبثه : هل يعلم السنة ? هل يحترم آراء علماء السنة ? هل ينقل كلام علماء السنة ? فإن كان ذلك كذلك فقد زكاه علمه ويؤخذ عن العلم . والقول بأنه لا يؤخذ العلم إلا عن من زكاه العلماء نصا يسد باب الخير , كثير من البلدان فيها طلاب علم يعلمون السنة وشروح أهل السنة ويعلمون بحسب ما تعلموا , ولكنهم لا يحملون تزكية من عالم معين , لكن لم يعرف عليهم ما يجرحهم في علمه , فإذا قلنا إنه لا يؤخذ العلم عنهم لم يبق علم في كثير من البلدان , وسيسد باب الخير ويقوم أهل البدع ويدرسون وأهل السنة يكفون , ويصبح أهل السنة يتعلمون من أهل البدع أو يتعلمون من الأنترنت وغيره , وهذا لا يصح ولا يستقيم . إذن نحن نقول لا بد من التزكية ولا يصح أن نتساهل ونأخذ العلم عن كل أحد , لكن كيف تكون التزكية ? إما بنص من عالم أو عدد من العلماء المعتبرين المعروفين بالسنة , وإما باستفاضة وشهرة بغير نكير من العلماء , وإما بعلم صحيح سليم خال مما يجرح يعرف به طالب العلم الي يعلم . ثم لا شك أن الواجب على كل أحد أن ينتهي إلى ما علم وأن لا يزيد على ما علم , حيث انتهى علمه يعلم الناس . كثير من بلدان المسلمين بحاجة إلى من يعلمهم الأصول , فمن عرف هذه الأصول عن أهل السنة وظبطها فإنه يعلم الناس لكن ما يبح شيخ الإسلام ابن تيمية ! يعني بعض طلاب العلم قد يأخذ كتابا أو كتابين ثم بعد ذلك يذهب يدرس فينتفخ , ويرد على العلماء الأكابر ويفتي في كل شيء ويتكلم بكل , لا شك أن ضلال , ولكن المحسن هو الذي ينتهي إلى ما علم وينشر الخير والسنة . ولا يجوز لنا أن نقف عائقا في وجه نشر الخير والسنة , وهذا هو الذي أدركنا عليه صنيع العلماء كالشيخ ابن باز رحمه الله والشيخ ابن العثيمين رحمه الله في تعاملهم مع طلاب العلم . أما من عرف بجرح أو كان في علمه خلط أو كان مجهولا من كل وجه , فمثل هذا لا ينبغي أخذ العلم عنه , والله أعلم .
الرابط الصوتي للجواب :
وألقي هذا السؤال على الشيخ الفاضل حفظه الله في دورة فقه المعاملات المالية والتي أقيمت في مسجد السلف الصالح في مدينة الشارقة في دولة الإمارات العربية المتحدة في شوال عام 1434.

Saturday, 12 April 2014


Dream Room
Question: What is the ruling on someone who tries to provoke the spouses against each other, if they are from among the wife's relatives?
Answer: It is Haraam to provoke a wife or turn her against her husband, whether the one who does this is a relative or not. It was related by Al-Nasa'y, Abu Dawud, and Ibn Hibban on the authority of Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Anyone who incites a woman against her husband or a slave against his master is not one of us.”* This is the wording of Abu Dawood.
May Allaah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Member - Shaikh `Abdullaah al-Ghudayyaan
Deputy Chairman – Shaikh `Abdul Razzaaq `Afifiy
Chairman – Shaikh `Abdul `Azeez ibn `Abdullaah Ibn Baaz.
[Fataawa Lajnah (10726)]

*[Sunan Abu Dawood (2175 and 5170) and graded as Saheeh by Shaikh al-Albaanee in al-Saheehah (324, 325)]

Friday, 11 April 2014




Question: What do you have to say about what some husbands say to their wives when they marry a second one whereas they might say: “You have the option to either be divorced or remain here with your children”, and if she does not respond to him is there any harm in that? And what if she has not had any children by him yet?

Shaykh Muhammad ibn Saalih al-’Uthaymeen, رحمه الله تعالى , answers: “Firstly, it saddens us very much what many of the women do when their husbands remarry. They do many things that are not befitting for them to do from shouting, separating from their husbands, hatred, requesting a divorce from the husband or to divorce the new one and the likes of these affairs.
What is proper for her to do is take this matter easy and be calm because this occured from the Prophet himself, may peace and blessings be upon him, the virtuous believers from amongst the Sahaabah and the followers of the Sahaabah up until our time. And as long as Allah has permitted for the man to marry up to four women then He is the Most Knowledgable, All-Wise and Most Merciful. So the women must strive to make this affair easy upon themselves and be patient upon what happens to them from hardships and not to request from their husbands anything.

However I honestly think that if the husband finds the affairs easy going with his first wife, then he will likewise be easy, but when some women’s husbands marry again they coerce the man into doing things he does not want to do and request certain things from him that he dislikes and this is when he says to her, “you have the choice to stay here with your children and endure what occurs from me and remain the woman of the house or if you want a divorce then I will give you a divorce.”

And if the man says this then there is not anything wrong with that because it is the reality. When Sawdah bint Zam’ah, one of the mothers of the believers, may Allah be pleased with her, grew old and saw that the Prophet, may peace and blessings be upon him, thought about releasing her from being his wife, she was intelligent, and thus she gave her days to ‘Aaisha, the mother of the believers, may Allah be pleased with her. Because she knew that the Prophet, may peace and blessings be upon him, used to love ‘Aaisha much. Therefore she gave her days to her remaining with no portion of days however she still remained the mother of the believers, may Allah be pleased with her.”

By: Shaykh Muhammad ibn Saalih al-’Uthaymeen رحمه الله تعالى
Translated by: Abu Fouzaan Qaasim

ما تقولون وفقكم الله فيما يقوله بعض الأزواج إذا تزوج زوجة أخرى، حيث يقول لزوجته الأولى: أنت بالخيار، تريدين الطلاق أو البقاء مع أولادك، فإذا لم ترد عليه فهل عليه في ذلك حرج؟ وكيف يكون حالها وهي لم تجبه بعد؟


أولاً: يؤسفنا كثيراً أن بعض النساء إذا تزوج زوجها بزوجة أخرى فعلت أفعالاً لا تليق بها من الصراخ والمقاطعة والبغضاء ومطالبة الزوج بالطلاق أو بفراق الجديدة أو ما أشبه ذلك.
والذي ينبغي للمرأة أن تهون على نفسها هذا الأمر؛ لأن هذا الأمر وقع من النبي صلى الله عليه وسلم ومن سادات المؤمنين من الصحابة والتابعين ومن بعدهم إلى يومنا هذا، وإذا كان الله تعالى قد أجاز للرجل أن يتزوج إلى أربع فهو أعلم وأحكم وأرحم.
فالذي ينبغي للمرأة أن تهون على نفسها هذا الأمر، وأن تصبر على ما نالها من المشقة، وألا تطالب الزوج بشيء.

وفي ظني أن الزوج إذا وجد أرضاً لينة بالنسبة لزوجته الأولى، فسيكون ليناً، لكن بعض الزوجات إذا تزوج زوجهن عليهن ألزمنه بما يكره، وطالبنه بما يكره، وحينئذ يقول لها: أنت بالخيار إن شئت أن تبقي عند أولادك على ما يحصل مني فأنت صاحبة البيت، وإلا إذا شئت الطلاق أطلقك.

ولو قال هذا فليس فيه شيء؛ لأن هذا هو الواقع، ولما كبرت سودة بنت زمعة إحدى أمهات المؤمنين ورأت من النبي صلى الله عليه وسلم الرغبة عنها صارت ذكية فوهبت يومها لـعائشة أم المؤمنين؛ لأنها تعلم أن النبي صلى الله عليه وسلم كان يحب عائشة فوهبت يومها لـ عائشة وبقيت ليس لها قسم؛ لأنها أسقطت حقها من القسم، ولكنها بقيت أمَّاً للمؤمنين رضي الله عنها.

اللقاء الشهري للشيخ ابن عثيمين

Monday, 7 April 2014



Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
I would like to take this opportunity to point out a phenomenon that has been mentioned to us, which is that many obstetricians, male and female, in the hospitals are too keen for birth to take place by surgical means, which is known as a Caesarean. I am afraid that this may be a plot against the Muslims, because the more births take place in this manner, the more the skin of the abdomen is weakened and pregnancy becomes more dangerous for the woman, and she becomes unable to get pregnant. Some of the people who work in private hospitals have told me that many women come to the hospitals and their specialists tell them that there is no alternative to a caesarean, then they go to this private hospital and give birth naturally. He mentioned that there were about eighty such cases in one month. This means that the issue is serious, and attention must be drawn to it. It should be noted that in this case some pain and exhaustion is inevitable.
“His mother bears him with hardship. And she brings him forth with hardship”
[al-Ahqaaf 46:15]
It is not something to be done as soon as the woman feels a contraction, so that she may avoid pain. Natural childbirth is better than a caesarean. End quote.
(SOURCE: Liqaa’aat al-Baab il-Maftoohah 2/question no. 42).
The Shaykh (may Allaah have mercy on him) was also asked:
Allaah says in Soorat ‘Abasa (interpretation of the meaning):
“Then He makes the Path easy for him”
[‘Abasa 80:20]
So Allaah guarantees to make it easy for this newborn. Many men and women have noticed that there is haste in performing caesarean sections. Is this a sign of weak trust in Allaah, may He be glorified and exalted?
He replied:
I think that this method which people use nowadays when the woman feels the contractions and goes to the hospital, and they do a caesarean section for her, I think that this is inspired by the shaytaan, and that the harm caused is far greater than any benefits, because a woman is bound to feel pain when in labour, but this pain has a number of benefits:
1 – It is an expiation for sin
2 – It raises her in status if she is patient and seeks reward.
3 – The woman understands the extent of the pain suffered by other mothers.
4 – She will appreciate the extent of the blessing of good health that Allaah bestows on her.
5 – It will increase her love towards her child, because the more difficult it is to attain something, the dearer it becomes.
6 – If the child is born by via the usual, well-known route, this is better for him and the woman.
7 – Damage may be expected from this surgery, because this operation weakens the wall of the uterus etc, which may tear. And it may be successful or unsuccessful.
8 – The woman who gets used to having caesareans is unlikely to give birth in the natural manner, because that is not possible, and there is the risk that the site of the surgery may rupture.
9 – Having surgery results in having fewer children, because if the abdomen is cut three times in different places, it becomes weak and future pregnancy becomes dangerous.
10 – This is a kind of luxury, and luxury is a thing that leads to doom, as Allaah says (interpretation of the meaning):
“Verily, before that, they indulged in luxury…”
[al-Waaqi’ah 56:45]
Women should be patient and seek reward, and should continue to give birth in the natural way, because that is better for them in this world and in the Hereafter. Men should also pay attention to this issue, for we do not know, perhaps our enemies are the ones who have made these operations easy for us so that we will lose these benefits and be subject to these losses.
Question: What is meant by luxury?
Answer: Luxury includes avoiding the natural pain of childbirth. This is a kind of luxury. If luxury does not help one to obey Allaah, then it is either blameworthy or at the very least permissible.
(SOURCE: Liqaa’aat al-Baab il-Maftooh 86/question no. 17).
الشيخ محمد بن صالح العثيمين رحمه الله :

"وبهذه المناسبة أود أن أشير إلى ظاهرة ذُكِرت لنا ، وهي : أن كثيراً من المولِّدين أو المولِّدات في المستشفيات يحرصون على أن تكون الولادة بطريقةِ عملية ، وهي ما تسمى بالقيصرية ، وأخشى أن يكون هذا كيداً للمسلمين ؛ لأنه كلما كثرت الولادات على هذا الحال : ضَعُفَ جِلْدُ البطن وصار الحمل خطراً على المرأة ، وصارت لا تتحمل ، وقد حدَّثني بعض أهلِ المستشفيات الخاصة بأن كثيراً من النساء عُرِضْن على مستشفيات فقرر مسئولوها أنه لا بد من قيصرية ، فجاءت إلى هذا المستشفى الخاص فوُلِّدت ولادة طبيعية ، وذَكَرَ أكثرَ من ثمانين حالة من هذه الحالات في نحو شهر ، وهذا يعني أن المسألة خطيرة ، ويجب التنبُّه لها، وأن يُعْلَم أن الوضع لا بد فيه من ألم ، ولا بد فيه من تعب (حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً) الأحقاف/15 ، وليس لمجرد أن تحس المرأة بالطَّلْق تذهب وتُنْزِل الولد حتى لا تحس به ، فالولادة الطبيعية خير من القيصرية " انتهى بتصرف .
" لقاءات الباب المفتوح " ( 2 / السؤال 42 ) .

وسئل الشيخ – رحمه الله - :

فضيلة الشيخ ! يقول الله سبحانه وتعالى في سورة عبس : ( ثُمَّ السَّبِيلَ يَسَّرَهُ ) عبس/20 ، فالله سبحانه وتعالى تكفل بتيسير هذا المولود ، ويلاحظ كثيرٌ من الناس من الرجال والنساء الاستعجال للقيام بعملية ما تسمى بالقيصرية ، فهل هذا من ضعف التوكل على الله سبحانه وتعالى ؟ .
فأجاب :

أرى - بارك الله فيك - أن هذه الطريقة التي يستعملها الناس الآن عندما تحس المرأة بالطلْق تذهب إلى المستشفى ، ويصنع لها عملية قيصرية : أرى أن هذا من وحي الشيطان ، وأن ضرر هذا أكثر بكثير من نفعه ؛ لأن المرأة لابد أن تجد ألماً عند الطلق ، لكن ألمها هذا تستفيد منه فوائد :
الفائدة الأولى : أنه تكفير للسيئات .
الثاني : أنه رفعة للدرجات إذا صبرت واحتسبت .
والثالث : أن تعرف المرأة قدْر الأم التي أصابها مثلما أصاب هذه المرأة .
والرابع : أن تعرف قدر نعمة الله تعالى عليها بالعافية .
والخامس : أن يزيد حنانها على ابنها ؛ لأنه كلما كان تحصيل الشيء بمشقة كانت النفس عليه أشفق ، وإليه أحن .
والسادس : أن الابن أو أن هذا الحمل يخرج من مخارجه المعروفة المألوفة ، وفي هذا خير له وللمرأة .
والسابع : أنها تتوقع بذلك ضرر العملية ؛ لأن العملية تضعف غشاء الرحم وغير ذلك ، وربما يحصل له تمزق ، وقد تنجح ، وقد لا تنجح .
والثامن : أن التي تعتاد القيصرية لا تكاد تعود إلى الوضع الطبيعي ؛ لأنه لا يمكنها ، وخطر عليها أن تتشقق محل العمليات .
والتاسع : أن في إجراء العمليات تقليلاً للنسل ، وإذا شق البطن ثلاث مرات من مواضع مختلفة وهَنَ وضعف وصار الحمل في المستقبل خطيراً .
والعاشر : أن هذه طريقة من طرق الترف ، والترف سبب للهلاك ، كما قال الله تعالى في أصحاب الشمال : ( إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) الواقعة/45 ، فالواجب على المرأة أن تصبر وتحتسب ، وأن تبقى تتولد ولادة طبيعية ؛ فإن ذلك خير لها في الحال ، وفي المآل ، وعلى الرجال أيضاً هم بأنفسهم أن ينتبهوا لهذا الأمر، وما يدرينا فلعل أعداءنا هم الذين سهلوا علينا هذه العمليات من أجل أن تفوتنا هذه المصالح ونقع في هذه الخسائر .

السائل : ما مفهوم الترف ؟ .

الشيخ : الترف : أن فيه اجتناب ألم المخاض الطبيعي ، وهذا نوع من الترف ، والترف إذا لم يكن معيناً على طاعة الله : فهو إما مذموم ، أو على الأقل مباح .

" لقاءات الباب المفتوح " ( 86 / السؤال 17 ) .

Tuesday, 1 April 2014

Manners of the Callers to Islâm

Manners of the Callers to Islâm

By the Shaykh 'Abdul-'Azîz ibn Bâz

Shaykh 'Abdul-'Azîz bin Bâz - rahimahullâh - said:[1]

“The etiquettes, manners and characteristics necessary for the du'ât
(callers to Islâm) has been duly explained by Allâh - the Mighty and Majestic - in many âyât and in many different places in the Noble Qur‘ân. And from those necessary etiquettes are:

Firstly: Sincerity

So it is obligatory upon the dâ'î (caller) to have ikhlâs (sincerity and purity of intentions and actions) for Allâh - the Mighty and Majestic - neither desiring to show­off, nor desiring reputation, nor desiring the praises and the accolades of the people. Rather, the da'î should only call to Allâh seeking the Face of Allâh, as He - the One free from all imperfections - says:

“Say: This is my path, I do call to upon knowledge.”[2]
And Allâh - the Mighty and Majestic - said:

“And who is better in speech than one who calls to Allâh.”[3]
Thus it is a must to have ikhlâs and to call only to Allâh - the
Mighty and Majestic
- and this is the most important ettiquette and the greatest quality; that you seek from your da'wah(call) the Face of Allâh and the Home of the Hereafter.

Secondly: Knowledge

To call the people to upon 'ilm (knowledge), and not ignorance:

“Say: This is my path, I do call to Allâh upon knowledge.”[4]
So knowledge is an essential obligation in calling to Allâh. So beware of calling to Allâh based upon ignorance, and beware of speaking without due knowledge. Indeed, ignorance destroys, it does not build; and it causes corruption, not reformation and correction. So - O worshipper of Allâh - fear Allâh and beware of speaking about Allâh without due knowledge, and do not call to anything except after knowledge of it and having insight into what Allâh and His Messenger sallallâhu 'alayhi wa sallam have said. So it is upon the student of knowledge and the dâ'î to have knowledge of, and insight into that which they call to, knowing its proofs and evidences.

Thirdly: Mildness and Gentleness

From the akhlâq that it is necessary to have - O dâ'î - is to be mild and forbearing in your da'wah, and being gentle and patient in it, as were all the Messengers 'alayhimus-salâtu was-salâm. Beware of being hasty, harsh and strict in your da'wah, rather be patient, mild and gentle. In this regard, some of the proofs have already preceeded, such as the saying of Allâh - the Mighty and

“Call to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are best.”[5]
And His - the Most Perfect's - saying:

“And by the Mercy of Allâh you were able to deal gently with them. If you had been severe and harsh-hearted they would have broken away from about you.”[6]
And His - the Most Majestic's - saying, with regards to Mûsâ and
Hârûn 'alayhimus-salâm:

“So speak to him mildly, perchance he may take admonition, or that he may fear Allâh.”[7]
And the Prophet sallallhu 'alayhi wa sallam said in the authentic hadîth: “O Allâh! Whosoever is a guardian over any of the affairs concerning my Ummah and he is gentle with them, then be gentle with him. And whosoever is a guardian over any of the affairs concerning my Ummah and he is harsh with them, then be harsh with him.”

So - O servant of Allâh - it is necessary upon you to be gentle in your da'wah and not to be harsh upon the people. Do not turn the people away from the Dîn due to your harshness, ignorance, or other such behaviour. On the contrary, be mild, forbearing and patient; and be soft and pleasant in speech, so your words may
have an effect upon the heart brother, or that it may have an effect upon the one you are addressing the call to. Then the people will better appreciate your call and invitation. So undue strictness causes people to become distant, not close; and it causes separation, not unity. Therefore, it is a must to be gentle, as the Messenger 'alayhis-salâtu was-salâm said: “Indeed gentleness does not enter into anything except that it beautifies it, is it removed from anything except that it disfigures it.” [9]

And he 'alayhis-salâtu was-salâm also said: “Whoever is prevented from gentleness, is actually prevented from all good and excellence.” [10]

Fourthly: Setting an Example
From the necessary or rather obligatory - etiquettes and qualities that a dâ'î must possess is acting in accordance to what he is calling to, and being a righteous example of what is being called to. He should not call to do something and then not do it himself, nor call to leave something, whilst engaging in it himself.

This is the condition of the losers - we seek Allâh's refuge in this! It is those Believers who call to the truth, act upon what they call to the truth and hasten to righteousness and avoid the prohibited, these are the ones who will be successful and who will be rewarded. Allâh - the Most Majestic - says:

“O you who believe! do you say that which you do not do. It is most hateful in the sight of Allâh that you say that which you do not do.”[11]
Likewise, Allâh - the One free from all imperfections­ said, whilst
condemning the Jews for ordering the people with righteousness
whilst forgetting it themselves:

“Do you enjoin righteousness upon the people whilst you yourselves forget to practice it, and you recite the Book? Have you no sense?”[12]
And it has been established from the Prophet sallallâhu 'alayhi wa sallam that he said: “A man will be brought on the Day of Judgement and he will be thrown into the HellFire, so that his intestines will come out and he will go around like a donkey goes around the millstone. The people of HellFire will gather around him and say: O so­and­so! What happened to you? Did you not used to order us with good and prohibit us from evil? He will say: I used to order you with good and not do it myself; and I used to prohibit you from evil and do it myself.” [13]

This will be the situation of the one who calls to Allâh, ordering the good and prohibiting the evil; whilst acting contrary to one's saying, or saying things contrary to ones actions - we seek refuge in Allâh from this. Therefore, from the most important qualities and one greatest obligations upon the dâ'î is to act upon what he calls to and abstain from that which he prohibits. The dâ'î should have an excellent character and praiseworthy conduct, being patient and inviting to patience. The dâ'î should be sincere in his da'wah and strive in spreading goodness to the people and keeping them away falsehood. At the same time the dâ'î should supplicate for the guidance of others, saying: “O Allâh! Guide him, and grant him the ability to accept the truth.”. So from the excellent manners of the da'î is supplicating, guiding and being patient with the harms that come with this da'wah

When the Prophet 'alayhis-salâtu was-salâm was informed that the tribe of Daws had become disobedient he said: “O Allâh! Guide Daws and bring them.”[14] So the dâ'î should supplicate for guidance and ability to accept the truth for the one he is calling, and he should be patient and encourage patience in this. He should not despair, nor feel hopeless, nor say anything except good. He should not be harsh and strict, nor should he say a word which may cause aversion to the truth.

However, if anyone commits aggression and oppression, then a different treatment is to be to such people, as Allâh - the Most Majestic - says:

“And do not argue with the people of the Book except in a good way, except those who do wrong.”[15]
So a wrong­doer, who opposes the da'wah with evil and enmity and seeks to cause harm, is to be dealt with in a different manner. If possible such a person should be imprisoned, or something similar to that - depending upon the nature of his to the da'wah. However, as long as he causes no harm, then it upon you to be patient and self­evaluating and to debate with him in ways that are best. If any personal harm was caused by such a person, then such harm should be borne with patience - as did the Messengers and those who followed them in goodness and righteousness, patiently bear such harms.

I ask Allâh to grant us all the well­being and the ability to convey this da'wah in a wise manner, that He corrects our hearts and our actions, and that He grants to us the understanding of the Dîn and firmness upon it making us of those who are guided and guiding others, righteous and teaching others righteousness. Indeed He is the Most Majestic, the Supreme, the Most Generous.”


1. He is the exemplary Scholar, the zâhid mild and forbearing in nature, the faqîh the muhaddith the Scholar of usûl and tawhîd, Abû 'Abdullâh 'Abdul­'Azîz bin 'Abdullâh bin Bâz. Born in the year 1330H (1911CE) in the city of Riyâdh. He memorized the Qur‘ân before reaching the age of maturity and then went on to study under some of the major Scholars of the time. He excelled in the various branches of Islâmic sciences, even though he became permanantly blind at a young age. He has devoted all of his life to the cause of Islâm and its people, authoring many books, teaching and serving the masses, whilst also aiding the spraed ofcorrect knowledge world­wide. May Allâh have mercy on him. [Biography] This article has been taken from his booklet: Ad-Da'wah Ilallâh wa Akhlâqud-Du'ât (pp. 37-43).
2. Sûrah Yûsuf 12:108
3. Sûrah Fussilat 41:33
4. Sûrah Yûsuf 12:108
5. Sûrah Nahl 16:125
6. Sûrah Âl-'Imrân 3:159
7. Sûrah Tâ Hâ 20:44
8. Related by Muslim (12/212) from 'Âishah radiallâhu 'anhâ
9. Related by Muslim (16/146) from Âishah radiallâhu 'anhâ
10. Related by Muslim (16/145) from Jâbir ibn Abdullâh
11. Sûrah as-Saff 61:2-3
12. Sûrah al­Baqarah 2:44
13. Related al­Bukhârî (6/331) and Muslim (18/118) from Usâmah ibn Zayd radiallâhu 'anhu
14. Related by al-Bukhârî (6/105) from Abû Hurayrah.
15. Sûrah al­Ankabût 29:46