Sunday, 29 July 2018

Definition Of Country (Land) Of Disbelief And Land Of Islam: Sheikh Salih Alish-Sheikh

Definition Of Country (Land) Of Disbelief 

And Land Of Islam: Sheikh Salih Alish-Sheikh

بسم الله الرحمن الرحيم

A polytheistic land is a country in which polytheism is manifest and predominant. This definition is what sheikh Muhammad ibn Ibrahim mentioned when questioned about a disbelieving country and what it is. He said a land of disbelief is that which disbelief is apparent and prominent. In light of this, whenever polytheism becomes distinct in a country and its distinction is predominant (it becomes widespread, visible, clearly evident, and prominent) this country is (deemed and) dubbed to be a polytheistic land (or country). This relates to what (normally) transpires therein which is polytheism.

As it relates to the people of the country, this topic is disputed among the people of knowledge. Is consideration in naming a country to be an Islamic country or a country of disbelief (directed to) its people? Ibn Taimiyyah was asked about a country in which rulings of disbelief and Islamic legislation are both visible therein, so he said that this type of country is not deemed (judged) to be neither a land of disbelief nor an Islamic land. On the contrary the Muslim conducts himself therein in accordance with Islam, whereas the disbeliever conducts himself according to disbelief.

Some scholars stated a country in which the call to prayer is evident and heard during the times of prayer is an Islamic country because the Prophet -sallahu alayhi wa salaam- would say to whoever was with him, while out on a war expedition before invading a town in the morning hours,  wait! If the summons to prayer was made he would not attack, and if it was not heard they would attack.  This is debatable because the Arabs whenever they called to prayer this meant they affirmed and bore witness to the testimony of truth because they knew its intent. They fulfilled the rights of tawheed that comprises the call to prayer. So if they bore witness that there is no deity in truth except Allah and Muhammad is the messenger of Allah, and established the call to prayer, this indicated that they had abandoned and distanced themselves from polytheism.

Allah says:

فإن تابوا و أقاموا الصلاة وءاتَوُا الزكاة فإخوانكم في الدين

“If they repent, perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.”  [At-Taubah: 11]

“If they repent” from polytheism “perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.” This is on account that the Arabs knew the meaning of tawheed, thus if they entered into Islam and bore witness to the two testimonies, this implied that they acted in accordance with it. As for in this day and time there are an abundant of Muslims that say there is no deity in truth except Allah and Muhammad is the messenger of Allah, however they do not truly know its intent, nor act in accordance to it. On the contrary you find polytheism being commonly practiced among them.

For this reason we say that this definition -a Muslim land or country is that wherein the adhan is manifest- in this day and time is not correct, and the evidence is its original affair, that being that the Arab would abandon and distance themselves from polytheism and its people. They would (willingly) uphold and implement monotheism, in contradiction to the people of this time period.

Therefore, the first definition concerning the titling of a country is more correct. It does not necessitate, regardless if it’s dubbed a polytheistic or Islamic country, that the ruling is based on the individuals residing therein. In contrast, we say that the ruling is based on what is predominate, and or by the manifestation of polytheism and disbelief, and whoever is therein is interacted with accordingly, especially in this era. This is due to the fact that the appearance of polytheism and disbelief in many countries does not occur by choice of the people of that land. Perhaps it is due to being overwhelmed, either by way of the Sufi paths or by way of the government, just as is well known and witnessed.

Hence we say that dubbing a country is restricted to what I clarified previously, as for its citizens then there conditions may differ.

Translated by Abu Abdil Waahid Najeeb Ibn Yusuf Al Anjelesi.

Source: شرح ثلاثة الأصول

Saturday, 28 July 2018

Calling people to Allah with ignorance or based on emotions

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد
Calling people to Allah with ignorance or based on emotions

Shaykh Saleh al-Uthaymeen:  “If a person understands what he is calling people to, it makes no difference whether he is a great and prominent scholar or a seeker of knowledge who is serious in his pursuit  or a normal person who has certain knowledge of the issue in question.

The Messenger (peace and blessings of Allaah be upon him) said: “Convey from me, even if it is one verse,”  and he did not stipulate that the caller should have reached a high level of knowledge, but it is essential that he should have knowledge of that to which he is calling people.

But calling out of ignorance or calling based on emotion is not permissible.”

[Fatawa Ulama al-Balad al-Haraam (p. 329)]

 قال الشيخ ابن عثيمين رحمه الله : " إذا كان الإنسان على بصيرة فيما يدعو إليه فلا فرق بين أن يكون عالماً كبيراً يشار إليه ، أو طالب علم مُجِدٍّ في طلبه ، أو عامياً لكنه علم المسألة علماً يقيناً .. فإن الرسول صلى الله عليه وسلم يقول : ( بلغوا عني ولو آية ) ولا يشترط في الداعية أن يبلغ مبلغاً كبيراً في العلم ، لكنه يشترط أن يكون عالماً بما يدعو إليه ، أما أن يقوم عن جهل ويدعو بناء على عاطفة عنده فإن هذا لا يجوز "  . 
"فتاوى علماء البلد الحرام" ص 329 . 

Friday, 27 July 2018

Five Categories of Patience

Five Categories of Patience
Patience can also be divided into categories following the five categories of deeds, namely wâjib (obligatory), mandûb (encouraged), mahdhûr (forbidden), makrûh (disliked) and mubâh (permissible).

Obligatory (wâjib) patience

1. Patience in abstaining from forbidden (harâm) things and actions,
2. Patience in carrying out obligatory deeds,
3. Patience in facing adversity which is beyond one’s control, such as illness, poverty, etc.

Encouraged (mandûb) patience

1. Patience in abstaining from disliked (makrûh) things,
2. Patience in performing acts of worship which are liked and encouraged (mustahabb)
3. Patience in refraining from taking revenge.

Forbidden (mahdhûr) patience

1. Patience in abstaining from food and drink until death.
2. Patience in abstaining from eating harâm meat, carrion and blood, when the alternative is death and starvation. Tawus and Ahmad ibn Hanbal said, “Whoever has no choice but to eat carrion, harâm meat and blood, but refuses to eat it and dies as a consequence, will enter Hell.”
3. Patience in refraining from begging. There is a dispute as to whether begging from people is forbidden or permissible. Imam Ahmad said that this kind of patience and abstention is allowed. He was asked, “What if a person fears that if he does not do this, he will die?” Imam Ahmad answered, “No, he will not die. Allâh will send him his due provision (rizq).”Imam Ahmad did not allow begging: when Allâh knows the need of a person and his sincerity in abstaining from begging, Allâh will send him rizq. Other scholars, including some of Imam Ahmad’s companions and Imam ash-Shafi‘î said, “It is obligatory on such a person to beg, and if he did not beg, than he would be a wrongdoer, because by begging he protects himself from death.”
4. Patience in enduring things that may lead to death, such as predators, snakes, fire and water.
5. Patience at times of fitnah when the Muslims are fighting Muslims. Patience in abstaining from fighting at such a time, when Muslims are killing Muslims, is mubâh (permissible), indeed it is mustahabb (liked and preferred). When the Prophet (SAAS) was asked about this, he said, “Be like the better of the two sons of Ādam.” In other, similar reports he said, “Be like the slave of Allâh who was killed, and not like the one who has killed,” and “let him (the killer) carry his own wrong action and your wrong action.” In another report, he said, “If the sword is too bright, put your hand on your face.” Allâh has told us the story of the better of the two sons of Ādam, and how he surrendered himself and did not fight back, and how Allâh commended him for that. This is different to the case when Muslims are fighting kâfirûn: in that situation the Muslim has to defend himself, because the meaning of Jihad is to defend himself and Islâm.

Disliked (makrûh) patience

1. Patience in abstaining from physical appetites (food, drink, sex) to the extent of causing damage to one’s health.
2. Patience in doing a makrûh deed.

Permissible (mubâh) patience

Patience in abstaining from mubâh deeds.
- وباعتبار تعلق الحواجب الخمسة حسب ينقسم إلى خمسة أقسام: [إلى واجب ومندوب ومحظور ومكروه ومباح. فالصبر التسويق ثلاثة أنواع: أحدها: الصبر عن المحرمات. والثاني: الصبر على أداء الواجبات. والثالث الصبر على المصائب التي لا صنع للعبد فيها ، كالأمراض والفقر وغيرها. وأما الصبر المندوب: انه الصبر عن المكروهات ، والصبر على المستحبات ، والصبر على مقابلة الجاني بمثل فعله. وأما المحظور فأنواع: أحدها الصبر عن الطعام والشراب حتى يموت ، والحب الخنزير عند المخمصة حرام ، إذا خاف بتركه الموت ، قال طاوس وبعده أحمد: من اضطر إلى أكل الميتة والدم فلم يأكل فمات دخل النار. ومن الصبر المحظور: صبر الإنسان على ما يقصد هلاكه من سبع أو حيات أو حريق أو ماء كافر يريد قتله، بخلاف استسلامه وصبره في الفتنة وقتال المسلمين، الحب مباح له، بل يستحب ، كما دلت عليه وُوْقَفَهَا وَفَقْتُهَا: «كن كخير ابني آدم» (رواه أبو داود: 4259 ، وابن ماجه: 3961 ، وأحمد: 4/416 ، 19745 من حديث أبي موسى رضي الله عنه. في (الاقتراح) 101 ، والألباني في (صحيح الجامع) 2049). وفي لفظ: «كن عبد الله المقتول ، ولا تكن عبد الله القاتل» (رواه أحمد: 5/110 ، 21101 ، والطبراني في (الكبير) (4/59) ، وأبو يعلى (13/176) من حديث خباب بن الأرت رضي الله عنه .الله ((الزكاة)) 7/305: "من هو مؤمن ، وبقية رجاله رجال الصحيح. (8/103): رجاله ثقات غير الرجل الذي لم يسم وله شاهد). وأما الصبر المكروه فله أمثلة: أحدها: أن يصبر عن الطعام والشراب واللبس وجماع أهو حتى يتضرر بذلك بدنه.: صبره على المكروه. انه الصبر عن كل عل مستوى الطرفين ، خُيِّر بَعْضُ الوَسْمَاتِ الْمُسْتَعْرَفَةِ الْمُسْتَعْرَفَةِ الْمُسْتَعْلَمَةِ الْمُسْتَقْبَى قيم الجوزية (بتصرف) ص 57).

Patience and Gratitude
By Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” 

Thursday, 26 July 2018

Four Principles of Noble Character

By Shaykhul Islam Ibn Qayyim Al-Jawziyyah

“It is not imagined that one can have noble character except if it is founded upon four pillars:
  1. The First: Sabr (Patience)
  2. The Second: ‘Iffah (Chastity)
  3. The Third: Shujaa’ah (Courage)
  4. The Fourth: Adl (Justice)
Patience, inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.
Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.
Courage, inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (sallAllahu 'alayhi wa salam) said:
"The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”
This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.
Justice, encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.
These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:
  1. The First: Jahl (Ignorance)
  2. The Second: Dhulm (Oppression)
  3. The Third: Shahwah (following ones lowly desires)
  4. The Fourth: Ghadab (Anger)
Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.
Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to
be humble.
Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.
Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless. The foundation of these four repugnant and blameworthy characteristics are two pillars:
  1. Either, Extreme Self ignominy.
  2. Or Extreme Self Pride.
[Reference: Madaarij ul Salikeen: Vol 2, P 308]

وحسن الخلق يقوم على أربعة أركان لا يتصور قيام ساقه إلا عليها : الصبر والعفة والشجاعة والعدل فالصبر : يحمله على الاحتمال وكظم الغيظ وكف الأذى والحلم والأناة والرفق وعدم الطيش والعجلة والعفة : تحمله على اجتناب الرذائل والقبائح من القول والفعل وتحمله على الحياء وهو رأس كل خير وتمنعه من الفحشاء والبخل والكذب والغيبة والنميمة 
والشجاعة : تحمله على عزة النفس وإيثار معالي الأخلاق والشيم وعلى البذل والندى الذي هو شجاعة النفس وقوتها على إخراج المحبوب ومفارقته وتحمله على كظم الغيظ والحلم فإنه بقوة نفسه وشجاعتها يمسك عنائها ويكبحها بلجامها عن النزغ والبطش كما قال : ليس الشديد بالصرعة إنما الشديد : الذي يملك نفسه عند الغضب وهوحقيقة الشجاعة وهي ملكة يقتدر بها العبد على قهر خصمه 
والعدل : يحمله على اعتدال أخلاقه وتوسطه فيها بين طرفي الإفراط والتفريط فيحمله على خلق الجود والسخاء الذي هو توسط بين الذل والقحة وعلى خلق الشجاعة الذي هو توسط بين الجبن والتهور وعلى خلق الحلم الذي هو توسط بين الغضب والمهانة وسقوط النفس ومنشأ جميع الأخلاق الفاضلة من هذه الأربعة ومنشأ جميع الأخلاق السافلة وبناؤها على أربعة أركان : الجهل والظلم والشهوة والغضب فالجهل : يريه الحسن في صورة القبيح والقبيح في صورة الحسن والكمال نقصا والنقص كمالا والظلم : يحمله على وضع الشيء في غير موضعه فيغضب في موضع الرضى


ويرضى في موضع الغضب ويجهل في موضع الأناة ويبخل في موضع البذل ويبذل في موضع البخل ويحجم في موضع الإقدام ويقدم في موضع الإحجام ويلين في موضع الشدة ويشتد في موضع اللين ويتواضع في موضع العزة ويتكبر في موضع التواضع 
والشهوة : تحمله على الحرص والشح والبخل وعدم العفة والنهمة والجشع والذل والدناءات كلها والغضب : يحمله على الكبر والحقد والحسد والعدوان والسفه ويتركب من بين كل خلقين من هذه الأخلاق : أخلاق مذمومة وملاك هذه الأربعة أصلان : إفراط النفس في الضعف وإفراطها في القوة 

Monday, 23 July 2018

10 points of advice for the Salafi women before leaving her home

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد 
10 points of advice for the Salafi women before leaving her home

1 – The head-covering (Hijaab).

2 – Her refraining from applying perfume.

3 – The moderation of her pace such that the sounds of her shoes are not heard.
Allah the Exalted says: “And let them not stamp their feet so as to reveal what they conceal of their adornment…” [an-Noor (24):31]

We have also been tried in modern times with the high heels. Thus, you find that the woman who wears them and makes a sound with her shoes. Perhaps she even becomes flirtatious in her walking.
How truthful was the Prophet (sallallaahu ‘alayhi wa sallam) when he said: “The woman is private (‘Awrah), so when she leaves (her home) Satan beautifies her.”

4 – If she is walking with a female companion in the presence of men, then she should not talk to her companion. This does not mean that the voice of the woman is from her private parts (‘Awrah) which cannot be revealed; but rather the men’s hearing of the woman’s voice could lead to temptation.

5 – That she seeks the permission of her husband (before leaving) if she is married.

6 – If the distance she intends to go to is considered the distance covered when traveling, then she should not leave except with someone who is a lawful-relative (Mahaaram) of hers.

7 – That she does not mix with men.

8 – That she observes modesty.

9 – That she lowers her gaze.

10 – That she does not remove her garments in other than her own home if she intended by this uncovering herself. For indeed it has come to us by way of the Prophet (sallallaahu ‘alayhi wa sallam) said: “Any woman who removes her clothing in other than the home of her husband has indeed removed the covering which had been between her and her Lord.”
[This narration is Saheeh]

Naseehaa lin-Nisaa’ (My Advice to the Women) by Umm ‘ Abdillaah al-Waadi’iyyah, pg. 146-147

(She is the daughter of our esteemed and beloved Shaykh Muqbil bin Haadee Al-Waadi’ee (may Allah have mercy on him)

 آداب خروج المرأة من بيتها أمور:


2_عدم التعطر.

3_خفض المشي لئلا يسمع خفق نعالها.

قال تعالى :"ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن" [النور:31] وقد ابتلينا في زمننا هذا بالكعب العالي.

فنجد المرأة تلبسه ويكون لنعلها صوت ، وربما هي تتغنج في مشيتها ، وصدق النبي صلى الله عليه وسلم إذ يقول :" المرأة عورة فإذا خرجت استشرفها الشيطان " أخرجه الترمذي عن ابن مسعود رضي الله عنه.

4_إذا كانت تمشي مع أخت لها وهناك رجال، فلا تتحدث مع صاحبتها ، وليس معنى هذا أن صوت المرأة عورة، ولكن سماع الرجال لصوت المرأة قد يؤدي إلى الفتنة.

5_ أن تستأذن إما من زوجها إن كانت متزوجة ، أو من وليها إن لم تكن متزوجة .

6_إذا كانت المسافة مسافة السفر فلا تخرج إلا مع ذي محرم لقوله صلى الله عليه وسلم في الحديث الذي رواه البخاري عن ابن عباس :" لا تسافر امرأة إلا مع ذي محرم " وهذا الدليل وما في معناه عامة في السفر في الطائرة وفي غيرها. فتنبهي لذلك وفقك الله إن كنت مريدة للحق.

7_ألا تزاحم الرجال حتى في الطواف والسعي ،إذا استطاعت أن تمشي بدون مزاحمة فلتفعل.

8_أن تتحلى بالحياء.

9_أن تغض بصرها.

10_ألا تخلع ثيابها في غير بيتها إذا قصدت التبرج بذلك فقد جاء عن النبي صلى الله عليه وسلم أنه قال :" أيما امرأة وضعت ثيابها في غير بيت زوجها ،هتكت ما بينها وبين الله".

والحديث صحيح ، من حديث عائشة رضي الله عنها في ,,مسند أحمد,,.

منقول بتصرف يسير من كتاب بنت الشيخ مقبل بن هادي الوادعي أم عبد الله.

Al-Firqah an-Naajiyah (the Saved Sect)

Al-Firqah an-Naajiyah (the Saved Sect)

The Noble Shaykh Muhammad Ibn Saalih al-Uthaimeen (Rahima-hu Allah) said:

Al-Firqah an-Naajiyah is the sect/group which adheres to that which the Prophet was upon in al-‘Aqeedah (creed, beliefs), al-‘Ibaadah (worship), al- Akhlaaq (character) and al-Mu’aamalah (business and social dealings with others).  Shortcomings in these matters does not [necessarily] exclude someone frombeing of the ‘Saved Sect’. However, everyone will reach the degree which is
based upon his works.

Note that shortcomings/defects in the sphere of at-Tawheed could perhaps exclude someone from being of the ‘Saved Sect’. For exampl e defects in one’s Ikhlaas (doing something for the sake of Allah alone) [could take someone outside of the realm of the ‘Saved Sect’]. Similar is the case of one who falls into bid’ah (innovation), if the person engages in an innovation [Bid’ah Mukaffirah (a type of innovation which entails disbelief)] which excludes him from being among the ‘Saved Sect’.
The mention of al-Firqah an-Naajiyah came – with its description – in the Hadeeth which is authenticated from the Prophet: That the Jews divided into seventy-one (71) sects and the Christians divided into seventy-two (72) sects , and the Ummah (nation) of Muhammad [Ummah al-Ijaabah] will be divided into seventy-three (73) sects – and all of them would be in the Fire, except one (sect). When he was asked who they were, he said: ‘They are those who are upon that which I and my companions are upon today.’ In another narration, he said: [The saved group is] al-Jamaa’ah (i.e. those who unite together upon the Truth and do not divide themselves over it).  [Reported by Abu Daawood, at-Tirmidhee, Ibn Maajah, Ibn Hibban, al-Haakim, Ahmad…and it is authentic. See: Silsilah al-Ahaadeeth as-Saheehah, vol. 1, pg. 402-414, Shaykh al-Albaanee]

The words: ‘…all of them would be in the Fire, except one (sect)… ’ do not necessitate that they remain in the Fire eternally (al-Khulood). Rather, the meaning is that their actions are such that justify them being admitted into the Fire (ad-Dukhool).

The words: ‘They are those who are upon that which I and my companions are upon today’ indicate that they are holding fast to the pure Islam which is absolutely free from any blemish or foreign influence.

Reference: [Quoted from: Majmoo’ Fataawa al -‘Aqeedah, Shaykh al-‘Uthaimeen, 1/38, 39 &
Sharh al-‘Aqeedah al-Waasitiyyah, al-‘Uthaimeen, 2/370-371]

Some advice for the o­ne who is being tested by way of o­ne’s daughters

   بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Some advice for the o­ne who is being tested by way of o­ne’s daughters
Question: I request from his eminence to present some advice for the o­ne who is being tested by way of o­ne’s daughters and the benefit in raising them and in dealing with them in a good manner.

[Response: It is necessary that those who provide for their daughters that they be good to them and raise them while observing good manners. The Prophet, the peace & blessings of Allah be upon him, said:

{Whoever is tested with something due to o­ne’s daughters and remains good to them (during this trial) then he will have a cover that will protect him from the hellfire (on the Day of Judgment).}*
The Sunnah is to raise them while observing good manners, and to invite them to righteousness. As well as being gentle with them as there is glad tidings in being good to o­ne’s daughters or sisters. And they should invite them to Allah by finding them righteous husbands who will excel in protecting them and enjoin them to fulfill the commands of Allah.

ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Arabic Source:
Translated by: Aboo ‘Imraan al-Mekseekee-may Allah guide him

أرجو من فضيلتكم توجيه نصيحة لمن ابتلي بالبنات وفضل تربيتهن وحسن معاملتهن.

الواجب لمن رزق بالبنات أن يحسن إليهن ويحسن تربيتهن. وقد قال النبي صلى الله عليه وسلم: ((من ابتلي بشيء من هذه البنات فأحسن إليهن كن له حجاباً من النار))[1].

والسنة أن يحسن تربيتهن ويدعو لهن بالصلاح. ويرفق بهن وله البشرى في إحسانه للبنات أو الأخوات. ويدعوا الله لهن بالأزواج الصالحين، الذين يحسنون رعايتهن ويأتمرون بأمر الله فيهن.

[1] رواه الترمذي في (كتاب البر والصلة) باب ما جاء في النفقة على البنات والأخوات، بلفظ: ((من ابتلي بشيء من البنات فصبر عليهن كن له حجابا من النار)) وقال: حديث حسن، ورواه ابن ماجه في (كتاب الأدب) باب بر الولد والإحسان إلى البنات، بلفظ: ((من كان له ثلاث بنات فصبر عليهن وأطعمهن وسقاهن وكساهن من جدته كن له حجابا من النار يوم القيامة)).

Sunday, 22 July 2018

Fear of the Jinn–Shaikh Rabee

Fear of the Jinn–Shaikh Rabee

Does fearing the Jinn enter into natural fear or not?

Fearing the jinn; if it is inner fear and if it is believed that the jinn can benefit and harm you, then this enters into shirk: ‘And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.’ [Surah Al-Jinn Verse 6]
And in the most part/cases fear of the jinn – and Allah knows best – falls into the fear (that is regarded to be) worship; because it is believed that by way of it (jinn) you can be harmed or benefitted, whilst no one has the ability to cause harm or benefit except Allah, neither the jinn nor the people, as the Messenger of Allah sallaallaahu alaihi wa sallam said: “Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allaah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allaah has already recorded against you.” (Tirmidhee Hasan saheeh)
And the true believer does not fear (anyone or anything) except Allah (The Mighty and Majestic). “So fear them not, but fear me if indeed you are (true) believers” [Aali Imran verse 175]; Meaning the inner fear, the fear (that is regarded to be) worship.  As for fear of a snake, a lion or a corrupt person – meaning he who attacks you and you are not able to resist/fight him, then this is natural fear (and) it does not harm. This does not harm – Inshaa Allah – and it has no effect on the Aqeedah.
However fear of jinn in most cases is a fear established upon corrupted beliefs!  The Messenger sallaallaahu alaihi wa sallam has given you weapons and has taught you; Read ayatul kursi, read Surah al Falaq and Surah an Nas to be protected.  The remembrance of Allah (The Mighty and Majestic) protects you from them. Use the means which will protect you from them and from every type of harm—from snakes, scorpions and from other than them, (reciting):    َعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّة مِنْ شَرِّ مَا خَلَقَ
I seek refuge in the Perfect Words of Allah from the evil of what He has created.) (Recite three times in the evening.)  If you said this nothing will come to you (of harm), neither a jinn nor a snake nor other than them.  Nothing will harm you (by permission of Allah) and this is (when) it is done with sincerity and truthfulness.  May Allah bless you all.

Fataawa fil Aqeedah wal manhaj [Shaykh Rabee Al Madkhali]

[To read this text in Spanish, click here].
Translated by Abu Abdir-Razzaaq Amjad
N.B everything in brackets is from the translator

Taken from:

Do not waste your time with the people

Do not waste your time with the people

I seek refuge with Allah from the company of idle folk! I have seen many people who tried with me what is customary among many people of visiting a great deal and they call these frequent visits a kind of service; they want to sit with me and chat as people chat about what people are talking about, and what does not concern anyone, and what may be gheebah (backbiting).

This is what many people do nowadays, and the one who is visited may ask for that, or long for it, and feel lonely when no one visits him, especially when there is a celebration or on Eid. So you see them going to visit one another, and they don’t limit it to offering greetings and saying salaam, rather they add to that a great deal of what I call wasting time. 

When I realized that time is the noblest thing, and that it should be spent in doing good, I hated that, and I had two choices with regard to them: if I tell them off, it will cause problems, and if I accept it from them I will be wasting time! So I began to avoid meeting people as much as I could, then if I did meet them I would try to keep the conversation brief so that I could leave quickly.

Then I prepared things that I could do to prevent talking to them when they met me, lest time be wasted. Some of the preparations that I made for meeting them were cutting paper for writing, sharpening pens and putting papers together to make notebooks, because these things are essential, but they do not need any thought or focus. So I kept them for the times of their visits so that none of my time would be wasted.

We ask Allaah to make us realize the preciousness of time and help us to make the most of it. 

I have met many people who do not know the meaning of life.

Allah has made some of them independent of means because they have a great deal of wealth, so they sit in the marketplace for most of the day, watching people, and they may see a great deal of evil deeds and objectionable things. Some of them focus on playing chess and some waste their time in talking about the rulers, or how expensive or cheap things are, and so on. I realised that Allah does not guide anyone to understanding the preciousness of life and the value of time and health, except the one whom He inspires to make the most of it. “and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character)” [Fussilat 41:35].

Ibn al-Jawzi in Sayd al-Khaatir (p. 240-241).

Saturday, 21 July 2018

Today they are the most detestable people to us

Imam Ibn Qudamah al-Maqdisi said:

“Salaf used to love those who would inform them of their faults. Now, most detestable people to us are those who inform us of our faults.” 

Mukhtasar Minhaj al-Qashidin pg.196

قال ابن قدامة المقدسي ( رحمه الله ) :
" وقد كان السلف يحبون من ينبههم على عيوبهم ، ونحن الآن - في الغالب - أبغض الناس إلينا من يعرف عيوبنا "
[ مختصر منهاج القاصدين ص196 ]

Duaa: O Allah! Rectify my affairs

Duaa: O Allah! Rectify my affairs

A Tremendous Supplication: Ask Allaah to Rectify Your Religious Affairs;

 Your Dunyah affairs and Your Affairs In the Afterlife

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; and rectify my worldly (affairs), wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me (as a means of) increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]

(To read this text in Spanish, click here)


Friday, 20 July 2018

Euthanasia for Animals

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Euthanasia for Animals

Shaykh Muhammad ibn Saalih al-‘Uthaymeen was asked if it is permissible to put an animal to sleep if it is old and/or in pain and he said: 

If an animal gets sick, if it is an animal whose meat it is not permissible to eat, and there is no hope that it will recover, then there is no sin on you if you kill it, because if it is kept alive it will become a burden on you which may be a waste of your money, as you will have to spend on it and this spending will be a waste of your money. Keeping it alive until it dies without giving it food and drink is haram, because the Prophet (peace and blessings of Allah be upon him) said:

“A women went to Hell because of a cat which she detained. She did not feed it when she detained it, and she did not let it free to eat of the vermin of the earth.”

But if it is an animal whose meat may be eaten, and it reaches a state where you cannot benefit from it or give it to someone else who can benefit from it, then the ruling is the same as that concerning an animal whose meat is haraam, i.e., it is permissible to kill it, whether you slaughter it or kill it with bullets. Do whatever is easiest on the animal, because the Prophet (peace and blessings of Allaah be upon him) said:

“If you kill, kill well, and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.”

Fataawa Manaar al-Islaam, 3/750.

سئل الشيخ محمد بن صالح العثيمين هذا السؤال فقال

هل يجوز القتل الرحيم للحيوانات إن كانت عجوزة أو مريضة ؟.

الحيوان إذا مرِضَ فإنْ كان مما لا يُؤكَل لحْمُه ولا يُرْجَى شِفَاؤُه  فلا حرج عليك في أن تقتله ، لأن في إبقائِه إلزاماً لك في أمر يكون فيه ضياع مالك ، لأنه لا بد أن تنفق عليه ، وهذا الإنفاق يكون فيه إضاعة للمال ، وإبْقَاؤه إلى أن يَمُوتَ بدون أن تُطْعِمَهُ أو تَسْقِيَه محرّمٌ لأن النبي صلى الله عليه وسلم قال : " دخلَت امرأة النار في هرة حبستها ، لا هي أطعمتها إذ هي حبستها ، ولا هي تركتها تأكل من خَشَاشِ الأرض " أما إن كان الحيوان مما يُؤْكل ، وبلغت الحال به إلى حد لا يُمْكن الانتفاع به ولا إعطاؤُه لمن ينتفع به فإن حكمه حكم الحيوان مُحرّمُ الأكْلِ ، أيْ أنه يجوز له أن يتلفه ، سواء بذبحه أو قتله بالرصاص ، وافعل ما يكون أريح له لقوله صلى الله عليه وسلم  : " إذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبحة وليحد أحدكم شفرته وليرح ذبيحته "

الشيخ محمد بن صالح العثيمين في فتاوى منار الإسلام 3/750.

Ibn Seereen’s Behaviour In The Presence of His Mother!

Ibn Seereen’s Behaviour 

In The Presence of His Mother!

Hishaam Bin Hassaan (rahimahullaah) said:

A family member of Ibn Seereen (rahimahullaah) said to me,I have never seen Ibn Seereen speak to his mother, except that he was humble.”

[Hilyatul Awliyaa: 2/273]
(Translation of this text in Spanish Language, click here)


Thursday, 19 July 2018

أولا : أن الشيخ ربيع غير معصوم وغير كامل في شيء من أعماله العلمية وغيرها لا هو ولا غيره .

ثانيا : إنه –حفظه الله- يرحب بكل من يناقش ما وقع فيه من أخطاء -بقصد النصح لا الطعن- , ويدعو له ويكافئه إن استطاع , أسوته في ذلك قول الفاروق عمر بن الخطاب القائل (رحم الله امرءا أهدى إلي عيوبي) .

ثالثا : إن الشيخ ربيع يتبرأ من أخطائه وممن يتعلق بهذه الأخطاء , بل ويدعو على من يتعلق بهذه الأخطاء , حاله في هذا –وفقه الله- كحال من قال من السلف وهو الإمام الشافعي –رحمه الله- : (كل مسألة صح فيها الخبر عن رسول الله (صلى الله عليه وسلم) عند اهل النقل بخلاف ما قلت ؛ فأنا راجع عنها في حياتي وبعد موتي) .

وهذه المحاور الثلاثة تجدها بينة ظاهرة في كلامه التالي –وفقه الله- :

قال –حفظه الله- في بيان فساد المعيار : "أنا لم أدع العصمة والكمال في شيء من أعمالي العلمية ولا غيرها.
ولا ادعى هذا أحد من أهل العلم والعقل ، فقد يقع العالم في الأخطاء والمخالفات الكثيرة للكتاب والسنة ، فضلاً عن الأخطاء اللغوية والإملائية.
وقد يبحث عن حديث أو ترجمة رجل من مظانه من المصادر فلا يقف عليه فيعتذر ، وقد يكون إماماً في فن من الفنون فتوجد له كبوات في فنه ، فهذا سيبويه إمام في اللغة قد استدرك عليه ابن تيمية ثمانين خطأً ، وكم من فقيه له أخطاؤه ؟ وكم من محدث ومفسر لهم أخطاؤهم الكثيرة .
وكل هذه الأخطاء لا تضر أصحابها ولا تحط من مكانتهم إذ لا يحط من مكانة الرجل إلا ارتكاب الكبائر أو اقتحام البدع وعداء أهل السنة ،هذا هو منهج أهل السنة والجماعة".

وقال الشيخ ربيع –حفظه الله- في شريط النقد منهج شرعي : "كتبي هذه خذوها واقرأوها وأنا لا أقول لكم إن كلَّ ما فيها صواب لا بد – وأؤكد لكم أن فيها أخطاء – قال أحدهم مرة : فلان يريد أن يناقشك ؟ قلت : فليسرع قبل أن أموت يبين أخطائي ، وأنا أرجوكم اذهبوا وترجَّوْا سلمان وسفر كلهم يجمعوا كتبي ويناقشوها ويبينون الحق فيها حتى أتوب منها قبل موتي ، ما نغضب من النقد أبداً والله نفرح .
وأنا أحمِّلُ كلاً منكم المسؤولية يذهب إليهم ليأخذوا كتبي ويناقشوها والذي يطلع بخطأ أقول له : جزاك الله خيراً وأرسل لهم جوائز وإذا عجزت أدعو لهم ، والله ما نخاف من النقد لأننا لسنا معصومين وأستغفر الله العظيم ، من نحن حتى نقول : لسنا بمعصومين هذا يقال للصحابة والأئمة الكبار أما نحن - والعياذ بالله – فالزلل والأخطاء الكبيرة متوقعة منا فأنا أرجو أن يأخذوا كتبي هذه وينتقدونها في الصفحة الفلانية قلت كذا وهو غلط واستدلالك غلط من الوجه الفلاني والوجه الفلاني والحديث الفلاني أخطأت في الاستدلال به والحديث نقلته غلط.
هيا يا أخي تفضل لماذا تغضبون وتعلمون الناس التعصب والهوى والجهل والهمجية والفوضى لماذا تدمرون عقول الشباب بهذه العصبية العمياء ؟! هل في يوم من الأيام تعصب أناس للشافعي ومالك مثل هذا التعصب؟".

وقال –حفظه الله- في شريط بعنوان "جلسة في بيت الشيخ ربيع بن هادي المدخلي ليلة 9/9/1423

Monday, 16 July 2018

Ten Examples of the Haya' of the Salaf

بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Ten Examples of the Haya' of the Salaf

1 - Abu Musa al-Ash'ari:

Anas bin Malik said: “When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed”. ['Siyar A'lam an-Nubala''; 2/399]

2 - Ibn ‘Abbas: "He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.” ['Siyar A'lam an-Nubala''; 3/355]

3 - ‘A'ishah: "I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'  However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar.” [al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]

4 - Hisham bin ‘Ammar: Mu'awiyah bin Aws narrated: "I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic.” ['Siyar A'lam an-Nubala''; 11/430]

5 - al-Humaydi: "Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!”" ['Siyar A'lam an-Nubala''; 19/122]

6 - Muhammad bin Yahya adh-Dhuhli: Abu al-'Abbas al-Azhari said: "I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.”" ['Siyar A'lam an-Nubala''; 12/279]

7 - al-Imam al-Bukhari:

Muhammad bin Abi Hatim narrated: "Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc. When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?”" ['Siyar A'lam an-Nubala''; 12/418]

8 - Ibn al-Qayyim narrated that some of the Salaf said:

"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself.” ['Madarij as-Salikin'; 2/353]

9 - Shams ad-Din al-Maqdisi:

"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar.” ['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]

10 - Muhammad bin Ahmad al-Ghumari:

He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping.” ['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]

Sunday, 8 July 2018

Listening To Music In And Outside Of Ramadan: Shaykh Salih Alish-Shaykh

Listening To Music In And Outside 

Of Ramadan: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Indeed evidence from the Book and Sunnah indicate the prohibition of listening to musical instruments and whatsoever accompanies it (singing, chanting, humming in unison, etc). The Exalted says:

و من الناس من يشتري لهوِ الحديث ليُضِلَّ عن سبيل الله

“And from mankind are those who purchase idle speech in order to divert from Allah’s path…” [Luqman: 6]

Ibn Masud and others interpreted it as music (songs, singing, etc). Thus there should be no doubt that musical instruments and singing are apart of idle speech which diverts from Allah’s path. Likewise in Al Bukhari’s authentic collection (there is a narration wherein) the Prophet -sallahu alayhi wa salaam- said, “Surely there will be people from my nation that will declare permissible fornication and or adultery, the wearing of silk (for men), intoxicants (whether it is drunk, smoked, injected etc), and musical instruments…” This is very clear in its elucidation of the prohibition, because the declaring of something to be permissible can not exist unless it was (first understood to be) unlawful.

Hence the Prophet -sallahu alayhi wa salaam- as spoken the truth as there are people from his nation that utilize musical instruments from the perspective of heedlessness and lack of concern (for its prohibition).  So following whatsoever is in the Quran and Sunnah and abandoning prohibited behavior is obligatory upon the Muslim during Ramadan (and outside it) as they are emphasized (at this time) due to the virtues of this month, and in other months.

Translated by Najeeb Al Anjelesi


Source:  المنظار في بيان كثير من الأخطاء الشائعة4

Taken from: