Monday, 29 June 2015

The Dajjal, the great companion of the Khawarij

Ibn Umar رضي الله عنه who said he hard: The Messenger of Allah صلى الله عليه وسلم saying: “There will emerge some youth who will read the Qur’an, but it will not exceed their throats. Every time a group of them will rebel, they will be cut down, until the Dajjal appears in the ranks.” Silsilah Ahadith as-Sahiha by Shaykh al-Albani, vol.5/2455.

 الخوارج ««كلما خرج منهم قرن قُطِع .. حتى يخرج الدجال في بقيتهم» كما قال نبيكم.

• قال عبد الله بن عمرو رضى الله عنه: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «سَيَخْرُجُ أُنَاسٌ مِنْ أُمَّتِي مِنْ قِبَلِ الْمَشْرِقِ، يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ، كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ - حَتَّى عَدَّهَا زِيَادَةً عَلَى عَشْرَةِ مَرَّاتٍ - كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ، حَتَّى يَخْرُجَ الدَّجَّالُ فِي بَقِيَّتِهِمْ».

_أخرجه أحمد في مسنده، وصححه العلامة أحمد شاكر رحمه الله.

• قال رجل للإمام سحنون: البدعة فاشية، وأهلها أعزاء! 

فقال سحنون:
«أما علمت أن الله إذا أراد قطع بدعة أظهرها (!!)» 

[ترتيب المدارك للقاضي عياض 72/4]

That is the action of Khawārij...

‏قيل لأنس بن مالك رضي الله عنه : إن أناسا إذا قرئ عليهم القرآن 
يُصعقون فقال : ذاك فعل الخوارج.

It was said to Anas b. Mālik رضي الله عنه that indeed there are people, when Qur’ān is recited to them, they faint, he said: “That is the action of Khawārij (extremist renegades).”

[تلبيس إبليس ١٨٩]

Saturday, 27 June 2015

The ruling on the fasting person using cream to get rid of the dryness on the lips

The ruling on the fasting person using cream to get rid of the dryness on the lips

Shaykh Muhammad bin Saalih al-‘Uthaymeen رحمه الله was asked about the ruling on the fasting person using cream to get rid of the dryness on the lips.

So, he replied:

“There is no problem in a person using that which moistens the lips and the nose by way of a cream, or him moistening it with water or with a cloth or that which resembles that. However, he should be careful in case something of this which he has used to remove the coarseness reaches his stomach. And if something does reach the stomach unintentionally, then there is nothing upon him, just as if he rinsed out his mouth and the water reached his stomach unintentionally; then indeed, he does not break his fast with this.”

[Majmoo’ Fataawa Wa Rasaail Fadeelatish-Shaykh Muhammad bin Saalih al-‘Uthaymeen, Vol.19, page 224, Daar ath-Thurayaa, Riyadh, 1423/2003]

Friday, 26 June 2015

Keep It Private

Keep It Private

Sh. Ibn al-‘Uthaymīn رحمه الله: 

“And if the reason for it (i.e not fasting) is hidden like menstruation then they (the women) should eat in private and they should not display that they are not fasting..”

[مجالس شهر رمضان ، المجلس الثامن]

Monday, 22 June 2015

Doubts with her fast...

Shaykh Ibn ‘Uthaymeen رحمه الله was asked about a woman who fasted when she was unsure whether her period was over, then when morning came she saw that it had indeed ended. Does her fast count even though she was not certain that her period had ended? 

He replied: Her fast does not count, and she has to make up that day, because the basic principle is that the menses was still there, and her starting to fast when she was not certain that her menses was over means that she started to do an act of worship when she was uncertain as to whether one of the conditions of it being valid was fulfilled or not, and this means that it does not count. 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (19/107).   

الشيخ ابن عثيمين رحمه الله عن امرأة صامت وهي شاكة في الطهر من الحيض ، فلما أصبحت فإذا هي طاهرة هل ينعقد صومها وهي لم تتيقن الطهر ؟

فأجاب : "صيامها غير منعقد ، ويلزمها قضاء ذلك اليوم ، وذلك لأن الأصل بقاء الحيض ودخولها في الصوم مع عدم تيقن الطهر دخول في العبادة مع الشك في شرط صحتها ، وهذا يمنع انعقادها

"مجموع فتاوى الشيخ ابن عثيمين" (19/107).

Sunday, 21 June 2015

Accuse your brother of something without proof...

Accuse your brother of something without proof...

Shaykh al’Fawzan حفظه الله quoted Imaam Muhammad bin ‘Abdul Wahhab:

“…You should not have dark suspicion concerning your muslim brother if you do not have any sound proof for what you suspect. To merely accuse your brother of something without proof is a major sin.”

(Sharh Kitaab al’Kabaair page 345)

Saturday, 20 June 2015

Ramadan is the worst month for the hypocrite

Ramadan is the worst month for the hypocrite

Shaykh Abdul ’Azeez bin Baaz رحمه الله stated:

It is befitting for the believing man and woman to compete in good (in the month of Ramadan), and they should hasten in this blessed month to perform various righteous deeds. This is a tremendous month. The Muslims have not been blessed with a better month, whereas, this is the worst month for the hypocrites due to lack of conducting good in it and them not fulfilling its rights. Hence, the believer hastens to conduct good deeds, he abstains from sin, and he is diligent in performing various types of pious actions…

Source: Wathaif Ramadan pg.17 (arabic)


Do Not Forget Your Father This Ramaḍān

Do Not Forget Your Father This Ramaḍān

قال العلامة ابن العثيمين رحمه الله : دعاك لوالدك في صلاة التراويح أو صلاة التهجد أفضل بكثير من أن تذبح له عشر نياق.

Sh. Ibn al-‘Uthaymīn رحمه الله: “Your supplication (Du'ā) for your father in the prayer of Tarāweeḥ or the prayer of Tahajjud is much better than that you sacrifice for him 10 she-camels.”

 [لقاء الباب المفتوح ١١٥]

30 Statements and Observations on the Innovated Sects – by Shaikh Hammaad Al-Ansaaree

30 Statements and Observations on the Innovated Sects 

by Shaikh Hammaad Al-Ansaaree

مد لله وحده، والصلاة والسلام على من لا نبي بعده، وعلى آله وصحبه، أما بعد

The following selection of statements and observations were made by the Muhaddith of Al-Madeenah Shaikh Hammaad bin Muhammad Al-Ansaaree (rahimahullaah) with regards to the innovated sects and groups in warning against their deviancy and exposing their misguidance. For the purpose of reference; each quote is followed by its source to its relevant volume, page and citation number.

The Shaikh (rahimahullaah) said:

1. The Raafidhah are the hypocrites of this Ummah.[1] (2/477/5)

2. The Mu’tazilah and the Khawaarij – their beliefs are one. (2/478/12)

3. The innovators – and they are those that deny the attributes (of Allaah). They studied philosophy and theological rhetoric before their study of The Book and the Sunnah; due to this they fell into denying the attributes.[2] (2/485/70)

4. The Mu’tazilee rejects all of the attributes of Allaah. (2/480/28)

5. I entered Masjid An-Nabawee on an occasion and saw a large group sat under the great clock, so I asked one of them regarding them so he said: ‘they are the Jamaa’ah At-Tableegh.’ So I said to him: ‘what are they propagating?’ he said: ‘they are propagating da’wah in these Arab countries.’ I said to him: ‘have they propagated to the Sikhs and to the Buddhists?’ Then I said to him: ‘This group does not desire knowledge; nor do they seek it, so with this way they make more corruption than they make rectification.’
I know the Jamaa’ah At-Tableegh well, in ‘Aqeedah they are Maatureedee Chistee and in Madhab they are fanatical Hanafees.
I delivered a lecture once in a Masjid in Al-Jurf in Al-Madeenah, so when I began to conduct the lecture; there was a group from the Tableeghees in the Masjid who all exited at the beginning of the lecture. (2/587/267)

6. Indeed the later Ash’arees renounce the work: Al-Ibaanah and Al-Maqaalaat of Abil-Hasan Al-Ash’aree, they likewise reject its confirmed affiliation to him – yet their renunciation and their rejection is false. (2/724/118)

7. Sufism/Mysticism is composed of: Judaism and the Magian religion and paganism as well as Islamic elements, and Islaam is only in name – and they are the brothers of the colonial Imperialists. (2/488/94)

8. Indeed in the world today the Sufi tareeqahs (orders of Sufism) are fortytareeqahs. (2/546/422)

9. Indeed the Ash’arees believe in some of the names and attributes (i.e. of Allaah), as for the Mu’tazilah; then they believe in attributes and names – but without a meaning. (2/489/98)

10. The Ash’arees are innovators, and they are closer to Ahlus Sunnah than the Mu’tazilah and the Jahmiyyah. (2/478/15)

11. Whoever follows up the circumstances of the Rawaafidh will come to see that they are sayings which no one would say except the disbelievers, and the majority (of the people of knowledge) are upon takfeer of them (i.e. that they are disbelievers).[3] (2/498/159)

12. The Raafidhah took their religion from the Jews,[4] and their discrediting of the companions is a discredit of Islaam.[5] (2/499/161)

13. The Ash’aree is from the Mu’tazilee, and the Mu’tazilee is from the Jahmee, and the Maatureedee is from the Mu’tazilee, and the Mu’tazilee and the Jahmee believe that Allaah, The Mighty and Majestic is in every place, and they took from each other. (2/534/348)

14. Indeed the Ikhwaan Al-Muslimeen (the Muslim Brotherhood) are from the helpers of Al-Khomainee and the Raafidhah.[6] (2/699/118)

15. Indeed all of the superstitious absurdities can be found in the Sufi tareeqahs. (2/487/83)

16. Indeed the Maatureedees and the Ash’arees are both Murji-ah, likewise the Jahmiyyah are Murji-ah. (2/765/39)

17. The Suroorees are a group that isolated from the Ikhwaan Al-Muslimeen, it now resides in London. (2/765/40)

18. The Qadarees are from the Mu’tazilah, and everyone that denies the qadar (predecree) then he is a Mu’tazilee. (2/766/42)

19. Indeed the Jahmiyyah are disbelievers.[7] (2/243/402)

20. The later Hanafees are all Maaturidees, and in tareeqah (i.e. Sufi order) they are Naqshabandees.
The Maalikees are mostly Ash’aree Kullaabees and in tareeqah they are Tijaaniyyah.
The Shaafi’ees in Yemen and in Eastern Africa are like the Maalikees, and intareeqah they are Rafaa’iyyah.
Those – they are the ones who squandered (i.e. failed to take advantage of) Islaam and were a trial for the disbelievers. (2/480/27)

21. The Maatureediyyah are the students of the Ash’arees, they agreed with them in everything except in six issues. (2/486/72)

22. Do not draw near to the group of the Ikhwaan Al-Muslimeen, since all that is with them is doubtful. (2/561/60)

23. The Sufis; their worship is play. (2/490/105)

24. The Jabariyyah say: the servant has no action for himself, so he is like a feather in the wind.
– The Qadariyyah are the opposite of the Jabariyyah.
– The Jabariyyah are more deserving with the name of Qadariyyah, and the Jabariyyah enter into the title of the Qadariyyah.
– The Khawaarij define Eemaan as: the speech of the tongue and the belief of the heart, and the action of the limbs – and that it does not increase nor does it decrease with sin, rather with the sin it departs entirely.
– The Murji-ah say: it is the speech of the tongue and the belief of the heart – and they are groups.
– The Karaamiyyah say: it is the speech of the tongue.[8] (2/493/125)

25. When the Ash’arees affirmed the seven attributes, they did not affirm them because they had been stated in the Qur’aan; rather they affirmed them because the intellect did not oppose them. Had it been because of the Qur’aan; they would have affirmed the rest of the attributes. (2/499/161)

26. The Khawaarij are those who have exited from the affairs of the Shar’iyyah; and the Khawaarij of before are the Khawaarij of today. Someone present asked the Shaikh: ‘the Khawaarij of today – is it to be said of them that they are the ones that rebel against the ruler?’ the Shaikh replied: ‘it is not restricted to this, rather it is also said of everyone who exits from the affairs of the Shar’iyyah.’ (2/521/269)

27. There is not to be found a Raafidhee in the world except that he is Mu’tazilee in ‘Aqeedah. (2/520/263)

28. Indeed the Raafidhah; if they become fearful – then they are silent with regards to their innovation; and so they conceal their hypocrisy. As for when they are not fearful; then they manifest and openly declare their hypocrisy and their vulgarity. (2/545/419)

29. The Ash’arees erred in twelve issues which can be divided into a difference pertaining to literal wording and a difference in meaning, six being in meaning and six being in literal wording. That which has been stated from the Ash’arees that they believe in – or affirm seven attributes, then these seven are from the attributes that are dhaatiyyah (those pertaining to Allaah’s Self) as for the attributes that arefi’liyyah (those pertaining to Allaah’s actions) – then they believe in nothing from them. The seven attributes that they claim to have Eemaan in; then they believe in them because the intellect is in agreement with them – not because the proofs have come regarding them. (2/494/132)

30. Those that deny the attributes (i.e. of Allaah) call everyone that opposes them as: Mushabahah (i.e. those that make a resemblance of Allaah to His creation). (2/534/351)

(Taken from: Majmu’ fee tarjumah Hammaad Al-Ansaaree)
[1] Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said in Minhaaj us Sunnah vol 2 p.81: “In most cases you will find the Raafidhah being either amongst: the heretics; hypocrites; atheists, or either amongst the ignorant ones that have no knowledge – not in that which is conveyed traditionally nor in that which is perceived by the intellects, and who instead were brought up amongst the nomads and the mountains or that they were secluded from the Muslims and so did not sit with the people of knowledge and religion. Or either among those that follow their desires from amongst those that have acquired authority and wealth by way of it, or that he has lineage/kinship by way of which he is fanatical such as was conducted by the people of (pre-Islamic) ignorance.” He said also in vol 1 p.69 of the same work: “Since there is not to be found amongst those that manifest Islaam any that are closer to hypocrisy and apostasy than them, likewise no apostates and hypocrites can be found in any group more-so than can be found amongst them…”
[2] The Shaikh stated similar as is found in 2/548/437 when he said: “Indeed the reason for the going astray of the Ash’arees and the Maatureedees in ‘Aqeedah was because they did not take the ‘Aqeedah from its principal source/reference – being The Book and the Sunnah. Rather they took the ‘Aqeedah from theology and rhetoric.”
[3] The Shaikh mentioned as is found in 2/532/335 that: “Imaam Ahmad declared them to be disbelievers, and he composed a chapter in his book ‘As-Sunnah’ as a proof of their disbelief.” He mentioned also as is found in 2/521/268 that when Imaam Ahmad was asked regarding the Raafidhah, he answered by saying that they are disbelievers. There are likewise a number of statements to be found from Imaam Ahmad in this regard such as his statement when asked by Aboo Bakr Al-Marwadhee who said: I asked Aboo Abdillaah (meaning Ahmad) regarding the one that reviles Aboo Bakr and ‘Umar and ‘Uthmaan and ‘Aa-ishah (radhiyallaahu ‘anhum), so he said: “I do not see him to be upon Islaam.” As well as the statement of ‘Abdullaah bin Ahmad bin Hanbal who said: I asked my father regarding a man that reviles a man from the companions of the Prophet (sallallaahu ‘alaihi wa sallam), so he said: “I do not see him to be upon Islaam.” (See: As-Sunnah of Aboo Bakr Ahmad bin Muhammad Al-Khallaal vol 3 p.493-494)
[4] Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said as is found in Majmu’ Fataawa vol 28 p.483: “The people of knowledge have cited that the origin of Rafdh (i.e. the Raafidhee madhab) came from the heretic: ‘Abdullaah bin Saba, for he manifested Islaam whilst he concealed Judaism, and so sought to corrupt Islaam…”
[5] Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said in Al-Fataawa al-Kubraa vol 4 p.445-447: “Indeed disparagement of the best generations that accompanied the Messenger is a disparagement of the Messenger (sallallaahu ‘alaihi wa ‘alaa aalihi wa sallam) himself – as was stated by Maalik and other than him from the Imaams of knowledge.” He said also: “These ahaadeeth are Mustafeedhah (a term in the science of hadeeth denoting extensiveness) and in great frequency in transmission with regard to the excellence of the companions and in praise of them and of the preference of their generation over those that came after them from the generations. Therefore disparagement of them is a disparagement of The Qur’aan and the Sunnah. It is due to this that the people have spoken of the takfeer of the Raafidhah in that which we have elaborated in other than this place – and Allaah, The Glorified and Most High Knows best.”
[6] In speaking about the stance of the Ikhwaan Al-Muslimeen toward the Raafidhah and of their co-operation with them, Shaikh Zaid Al-Madkhalee (rahimahullaah) said: “So they take them (i.e. the Raafidhah) in general to be from the scholars of Islaam and the Muslims and so exchange with them love and friendship and co-operation under the claim that everyone is in agreement upon the fundamentals of Islaam, and that the differing – if any is to be found – then it is a difference in subsidiary matters over which it is possible to overcome and to remedy them and so some can then excuse others from the people in that. On this basis all of the scholars of the Raafidhah and the scholars of the Sunnah would be placed in one trench in proficient co-operation against the rulers of the present time, and that is in order to topple them and to establish a rightly guided Khilaafah – as the prominent authors of the Ikhwaan Al-Muslimeen have said…” (See: Al-Irhaab wa Athaaruhu ‘alal Afraad wal Umam p.50-51)
[7] Imaam Al-Lallakaa-ee (rahimahullaah) listed the names of over five hundred scholars from the early generations – all of whom opposed the belief of the Jahmiyyah saying: “The Qur’aan is the speech of Allaah – uncreated, and whoever says it is created then he is a disbeliever.” (See: Sharh Usool I’tiqaad Ahlus Sunnah wal Jamaa’ah vol 1 p.300-344)  There are a number of statements from the Salaf to this effect such as Imaam Ahmad’s statement to Abee Dawood As-Sijistaanee when he said: I said to Ahmad: “whoever says that the Qur’aan is created – is he a disbeliever?” he replied: “I say he is a disbeliever.” (See: Masaa-il Al-Imaam Ahmad, riwaayah Abee Dawood As-Sijistaanee p.353)

[8] The correct position of Ahlus Sunnah in this affair is that they say: Eemaan is the statement of the tongue, and the actions of the limbs and the belief of the heart, it increases with obedience and decreases with disobedience. (See: Lum‘atul I’tiqaad p.177 onwards – in particular the explanation of Shaikh Saalih Al-Fawzaan [hafidhahullaah] wherein he elaborates in detail with regards to this issue.)


Friday, 12 June 2015

Giving Salaam to One Person (As-Salaamu Alayk)

Giving Salaam to One Person (As-Salaamu Alayk)

By Shaykh AL-Uthaymeen (may Allah rest him in Jannah)

Shaykh Al-Uthaymeen was asked about the description of Salaam.

He (may Allah have mercy upon him) answered by saying,” Say As-salaamu Alayk if you are greeting one person and As-Salaamu- Alaykum if you are greeting a group of people. The proof for this is found in the hadeeth about the man who came to the masjid and didn’t pray correctly. After finishing he went to Allah’s messenger (peace and blessings be upon him) and said, “As-Salaamu Alayk ya Rasulallah”- Peace be on to you oh Messenger of Allah. The Prophet (peace and blessings be upon him) returned the greetings. Then he(peace and blessings be upon him)said,” Redo your prayer; as you didn’t pray correctly.”[1]

Now if you are giving the greetings to two people then say,” As-salaamu Alaykum. It is permissible to greet two people using the plural tense. And if you are greeting your mother how would you greet her? Say As-salaamu Alaykee ya ummi-peace be on you mommy. Why? Because whenever you talk to a female the Kaf (كِ ) takes a kasra.

If you entered in a room and greeted your aunts and there were four or five of them, how would you greet them? You would say,” As-salaamu Alaykunna wa Rahmahtullahi wa barakatahu.” The Kaf (ك ) follows suit to the person being addressed .i.e (ك, كم, كن )

How does a Muslim reply to someone who says to him “ As-salaamu Alaykum wa Rahmahtullahi wa barakatahu, or Salaamu Alayk. The person responds by saying,” As-salaamu Alayk wa Rahmahtullahi wa barakatahu.” as well. There is no harm in doing this. It is important to say As-Salaamu Alayk. Is it wrong to say,” Alaykumus Salaam wa rahmahtullahi wa barakatahu? Does a person say it with the wa ( و ) or without it? To say it either way is fine, but it is better to say “Wa alaykum As-salaam.”

What do we say about the person who replies to our greeting with greetings like; “Welcome, May Allah preserve you come in, Today is a happy day, This is one of the best days, or May Allah grant you success, increase your knowledge, piety and guidance etc. Are these legitimate replies to the greeting-As-salaamu alaykum? Even though he extended a reply; I say (Shaykh Uthaymeen) if a person filled up the earth with every reply possible it could never take the place of “Alaykus salaam”. And while replying without this word he is a sinner.

To reply with Salaam or one better is an obligation for the Muslim.

This is taken from Allah’s verse,

وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” [ an-Nisa’I 86 ]

Taken from Darus wa Fatawa Al-Haram Al- Madanee by Uthaymeen (1/81)