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.)




Source: http://www.wrightstreetmosque.com/30-statements-and-observations-on-the-innovated-sects-by-shaikh-hammaad-al-ansaaree/

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)

Beneficial Knowledge

Beneficial Knowledge

In the Name of Allah, the Extremely Merciful, the Bestower of Mercy

Shaykh Saalih al-Fawzaan, may Allah preserve him, said:

**

Beneficial knowledge is not ample speech or treatises. No, rather [beneficial] knowledge depends on the usool upon which it is built, though it may be little.

***

Translated by Umm Sufyaan Faatimah

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[1] Shaykh Saalih al-Fawzaan, Sharh Thalathatul-Usool tape no. 1, 0:15:24-0:15:37.

[To read this article in spanish click here]

Hospitality Is For Three Days!

Hospitality Is For Three Days!

Imaam Bukhaari -rahimahullah-

Chapter 312: Hospitality Is For Three Days

742.   Abu Hurayra said: "The Messenger of Allah (صلي الله عليه وسلم) said, 'Hospitality is for three days. Whatever is more than that is sadaqa.' "


Source: Al-Adab Al-Mufrad. A Code For Everyday Livings: THE EXAMPLE OF THE EARLY MUSLIMS. Imaam Bukhaari rahimahullah. {Book, Chapter: 312. Page: 145}.

[To read this article in spanish click here]

Taken from https://plus.google.com/u/0/103472751072596845183/posts

WHAT IS THE PUNISHMENT FOR THE PICTUREMAKERS!

WHAT IS THE PUNISHMENT FOR

 THE PICTUREMAKERS!

By Sheikh-ul-Islam Muhammad bin Abdul-Wahhab rahimahullah

Chapter No: 61, Kitab At-Tauhid, THE BOOK OF MONOTHEISM

بسم الله الرحمن الرحيم

Abu Hurairah رضي الله عنه narrated that Allah's Messenger  صلي الله عليه وسلم said:

"Allah said: 'Who would be more unjust than the one who tries to create the like of my creatures? Let them create an atom, or let them create a grain, or let them create a barley corn.' "   (Al-Bukhari and Muslim)


They also report from `Aishah رضي الله عنها that Allah's Messenger  صلي الله عليه وسلم said:  "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creation."



Also reported by them from Ibn Abbas ((رضي الله عنهما) that I heard Allah's Messenger صلي الله عليه وسلم saying: "All the picture-makers would be in the fire of Hell. A soul will be breathed in every picture prepared by him and it shall punish him in the Hell."



It is additionally narrated from Ibn Abbas (رضي الله عنهما) in a Marfu' Hadith: ­
"Whoever makes a picture in this world will be charged with putting a soul (life) in it and he will never be able to do it."



Muslim reports from Abu Haiyaj (Al-Asadi) that Ali ( رضي الله عنه) said to him:
"Should I not depute you on a mission on which I was sent by Allah's Messenger صلي الله عليه وسلم ?: Deface all the pictures which 'you come across and demolish all the high graves to the level of earth."



IMPORTANT ISSUES OF THE CHAPTER


1) Intense condemnation of those who make pictures.

2) Picture-making is condemned because it constitutes not having proper regard for Allah. As in His Statement: "Who would be more unjust than the one who tries to create the like of my creatures...”

3) Declaration of the power and ability of Allah and the incapacity and weakness of those (who attempt to create). As in His Statement: "Let them create an atom or a grain or a barley corn."

4) Declaration that they (picture-makers) will get the most severe punishment (on the Day of Judgement).

5) Allah will create a soul in place of every picture and the maker of that picture will be punished by it in Hell.

6) Picture-makers will be asked to breathe life into every of their Images.

7) The command to deface all the images/pictures when found.



Source: Kitab At-Tauhid, THE BOOK OF MONOTHEISM. CHAPTER NO: 61, (Page: 174-175). By Sheikh-ul-Islam Muhammad bin Abdul-Wahhab rahimahullah


[To read this article in Spanish, click here]

Married but in reality single...

26. Is it permissible for a man to marry a female who is being supported by the government of her country (welfare, etc), and after marriage the female continues to receive this governmental support on the basis that she is single and if she informs the government that she is married, she will no longer receive these funds. Is this action on concealment permissible?

Answer: No, if the female is married, she can no longer conceal this from the government in order to continue to receive governmental funding. If she does so, this is considered lying and therefore not permissible.

Sheikh Abdullah Al Ghudayan رحمه الله

A village possessed by demons

قال الشيخ العلاّمة ربيع بن هادي عمير المدخلي -حفظه الله-:

[....أول راقي في المدينة، كان زميلنا، وكان سلفيًّا جيدًا جدًّا، وكان يدرِّس في المسجد النبوي، واللهِ أثَّر في كثير من الشباب الصوفية في المدينة، أثر أكثر مِن غيره، ثم جاءه الشيطان!

والله استشارني قبل أن يدخل -لأنه صديقي وزميلي- استشارني.

وقال: يا شيخ ربيع! أنا علَّمت فلانًا الرقية، والآن يرقي ويأخذ فلوساً قد يأخذ على الرقية أربعة عشر ألفاً!!

قلت له: أنصحك أن لا تدخل في هذا الباب.

قال: والله أخاف على الناس مِن المشعوذين والسحرة.

قلت: والله ما أنت مسؤول، وقلت له: أنت لا تقدر على السحرة والمشعوذين؟

فقال: نعم.

فقلت له: افعل كما فعل الدعاة إلى الله عز وجل؛ الشيخ عبد الله القرعاوي جاء عندنا في المنطقة وكثير من الناس مرضى على الفرش لا يقومون، من أيّ شيء؟ من الجن، مِن الزار، مِن كذا، ويخرجون ويحصلون الجن في الليل في الأشجار، في الطرق، وكذا. وتتسلط عليهم الشياطين -جهال ما عندهم توحيد-، فجاء ونشر التوحيد، لا رقية ولا شيء. كل هذه الأشياء انتهت، كلها انتهت لما انتشر التوحيد 

والعلم ولما ينتشر التوحيد والعلم تذهب هذه الأشياء وتزول، ولما يطبق الجهل يكثر السحرة والكهنة والشياطين وإلخ

.

وفيه تعاون بين السحرة والكهنة والشياطين فنصحته بأن يفعل كما فعل المصلحون من الدعوة إلى التوحيد ومحاربة الشرك والخرافات فتذهب عنهم الشياطين فلا يحتاجون إلى الرقاة من الشياطين من السحرة وغيرهم ،فأبى ودخل في الرقية!

ثم بعد ذلك؛ الناس نافسوه : واحد في الرياض، وواحد في تبوك، وواحد في جدة. فكتب في الصحيفة : إن الشيطان لا يدخل في الإنسان!! وهو لما كان يرقي يضرب الإنسان ضربًا مبرحًا (!) ,يقول له : اخرج -يا عدو الله- اخرج ! يعني يعترف بأن الشيطان يدخل في الإنسان!! ثم لما كثر المنافسون له؛ قال : الشيطان لا يدخل في الإنسان !! ألاعيب وحيل.]

المصدر:أسئلة مهمة حول الرقية والرقاة

http://www.rabee.net...=5&id=168&gid=0

http://www.sahab.net/forums/index.php?showtopic=138387

_________________

http://maktabasalafiya.blogspot.com/2015/05/a-village-possessed-by-demons.html

Five Sons Of Iblees

Five Sons Of Iblees

Mujāhid رحمه الله said: Iblees has five sons, he has appointed each of them on one of his affairs, their names are: Thabr (ثبر), al-A'war (الأعور), Musawwaṭ (مسوط), Dāsim (داسم) and Zulunbūr (زلنبور),

• As for Thabr: He is responsible for calamities. He orders people to rip their clothes, slap their cheeks and make the call of ignorance when stricken by calamity

• al-A'war: He is responsible for fornication (Zinā). He beautifies it and orders others to commit it

• Musawwaṭ: He is responsible for lies. He hears the news and transfers it to someone else, who in turn, goes to a gathering of people and tells them

• Dāsim: He shows a wife’s faults to her husband and makes him angry with her

• Zulunbūr: He is responsible for the market place. He sticks his flag (Fitnah) therein.

قَالَ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عُبَيْدٍ : حَدَّثَنَا بِشْرُ بْنُ الْوَلِيدِ الْكِنْدِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ ، عَنْ زُبَيْدٍ ، عَنْ مُجَاهِدٍ ، قَالَ : " لإِبْلِيسَ خَمْسَةٌ مِنْ وَلَدِهِ قَدْ جَعَلَ كُلَّ وَاحِدٍ مِنْهُمْ عَلَى شَيْءٍ مِنْ أَمْرِهِ ، ثُمَّ سَمَّاهُمْ فَذَكَرَ : ثَبْرَ ، وَالأَعْوَرَ ، وَمِسْوَطَ ، وَدَاسِمَ ، وَزَلَنْبُورَ.

فَأَمَّا ثَبْرُ فَهُوَ صَاحِبُ الْمُصِيبَاتِ الَّذِي يَأْمُرُ بِالثُّبُورِ ، وَشَقِّ الْجُيُوبِ ، وَلَطْمِ الْخُدُودِ ، وَدَعْوَى الْجَاهِلِيَّةِ.

وَأَمَّا الأَعْوَرُ فَهُوَ صَاحِبُ الزِّنَا الَّذِي يَأْمُرُ بِهِ وَيُزَيِّنُهُ.

وَأَمَّا مِسْوَطُ هُوَ صَاحِبُ الْكَذِبِ الَّذِي يَسْمَعُ فَيَلْقَى الرَّجُلَ فَيُخْبِرُهُ بِالْخَبَرِ ، فَيَذْهَبُ الرَّجُلُ إِلَى الْقَوْمِ فَيَقُولُ لَهُمْ : قَدْ رَأَيْتُ رَجُلا أَعْرِفُ وَجْهَهُ ، وَمَا أَدْرِي مَا اسْمُهُ حَدَّثَنِي بِكَذَا وَكَذَا 

وَأَمَّا دَاسِمُ فَهُوَ الَّذِي يَدْخُلُ مَعَ الرَّجُلِ إِلَى أَهْلِهِ يُرِيهِ الْعَيْبَ فِيهِمْ ، وَيُغْضِبُهُ عَلَيْهِمْ.

وَأَمَّا زَلَنْبُورُ فَهُوَ صَاحِبُ السُّوقِ ، الَّذِي يَرْكِزُ رَايَتَهُ فِي السُّوقِ " 

 [مكائد الشيطان لابن أبي الدنيا ٥٤\٣٥]

Ruling On Charity Events

Ruling On Charity Events

Sh. Ṣāliḥ al-Fawzān Ḥafidhahullāh

Sh. Ṣāliḥ al-Fawzān حفظه الله asked: We are a group of female students and we want to organise what is called a charity dish, and the way it is done is that every one brings a type of food and then it is sold to the students and its revenue is given to the needy? And the reason why the money is not donated directly is that some (female) students cannot afford to donate the money, rather they can only prepare food to sell it. So what is the ruling on this action?

Answer: “This question has already been asked, and the answer was that this is not appropriate, and the one who wants good then the door of good is open, and the one who wants to give charity he gives charity without this method. And the one who is not able is not required (to give charity).

‘Allāh puts no burden on any person beyond what He has given him. Allāh will grant after hardship, ease.’ • [al-Qur’ān 65:7]

And this food that she makes and gives at charity she should give it as charity without making it. She gives as charity the wheat or the rice to the needy and they make it themselves and benefit from it. 

As for these charity dishes and these gatherings for women and these exaggerations in this activity they are all actions that Allāh did not send down a proof for. And also in this there is difficulty to do good. So the one who wants to give charity the door of good is made easy, he donates and gives charity to the needy directly.”

لفضيلة شيخنا العلامة صالح فوزان الفوزان في اللقاء الأسبوعي شريط رقم (17) 1423 هــ

سؤال :ـ 

نحن مجموعة من الطالبات ونريد أن نقيم ما يسمى بالطبق الخيري وصورتُهُ : أنْ تُحضر كل واحدةٍ من الطعام نوعا ثم يباع على الطالبات وريعُهُ يُصْرَف على المحتاجين؟ وسببُ عدم التبرع بالمال مباشرة : أنَّ بعض الطالبات لا يستطعن التبرُّع بالمال ، وإنما يقدرنَ على صنع الطعام ليباع فما حكم هـذا العمل؟ 

الجواب:

بسم الله الرحمن الرحيم :ـ

سبقَ السؤال عن هـذا وأجيب عنه بأن هـذا غير مناسب. والذي يريد الخير فبابُ الخير 

مفتوح ، والذي يريد أن يتصدق يتصدقُ بدون هـذه الطريقة . والذي لا يستطيع فهـذا غير مكلَّف ، وإذا كانت ـ كما ذكرت السائلة ـ لا تستطيع الصدقة فإنها غير مكلفة بها ( لا يكلف اللهُ نفساً إلا ما آتاها سيجعل الله بعد عُسْر يُسْرا) 

وهـذا الطعام الذي تصنعُهُ وتتصدًّق به لو تصدقت به بدون صُنْعٍ ، تصدقت بالطعام بالبُّر أو بالرُّز تصدقتْ به فدفعتُهُ ذوي الحاجة وهـم يصنعونَهُ وينتفِعون به أما مسألة هذه الأطباق وهذه التجمعات للنساء وهذه المبالغات في هذا العمل فهذه كلها تكلفات ما انزل الله بها من سلطان .

وهذا أيضا فيه صعوبة لفعل الخير . فالذي يريدُ أنْ يتصدق فبابُ الخير مُيسَّر يتبرعُ يتصدق به على المحتاجين مباشرة .) 

● [اللقاء الأسبوعي شريط رقم 17]

_________________

http://www.sahab.net/forums/index.php?showtopic=56290

http://maktabasalafiya.blogspot.com/2015/05/ruling-on-charity-events.html

THEY SAY: “THE WOMAN IS A PERSON…WHY DO YOU NOT GIVE HER HER FREEDOM?”

THEY SAY: “THE WOMAN IS A PERSON…WHY DO YOU NOT GIVE HER HER FREEDOM?”

“They say: ‘The woman is a person, so why are all these restraints and controls placed upon her – why do you not give her her freedom?’ In reply it can be asked, is there freedom in allowing her to step outside of the Islamically legislated standards of behavior? This is in fact slavery; it is not freedom. Freedom is her remaining in compliance with her virtue and femininity, and that she performs those duties which she is best suited for. This is freedom. 

As for when she is forced into the maze of general employment, and into men’s jobs, and she is naturally a vulnerable woman – then this is from the causes of her destruction, and from that which damages the very pillars of the society.”

“The Honorable Place of the Woman in Islam” by Shaykh Saalih Al-Fawzaan, hafidhahullaah

Taken from “My Home, My Path”, Page 45

Dissecting animals for study in Islam

Dissecting animals for study in Islam

Shaykh Ibn ‘Uthaymeen  رحمه الله

We are studying in one of the universities in the faculty of science, biology division. During our studies we need to dissect some animals, such as frogs, rats and the like, for the purposes of learning and studying. What is the ruling on these dissections? 

He replied:  If there is a need for it, there is nothing wrong with dissection, but he should do something for this animal so that it will not feel any pain at the time of dissection, and he must note that in the case of those animals that are naajis (impure) after death, he has to purify himself of them. 

Fataawa al-Haram al-Makki (1166)

   الشيخ ابن عثيمين

نحن ندرس في إحدى الجامعات بكلية العلوم قسم الأحياء ، وفي أثناء دراستنا نحتاج إلى تشريح بعض الحيوانات ، مثل الضفادع والفئران وغيرها ، لغرض التعليم والدراسة ، فما حكم هذا التشريح ؟

فأجاب :

" التشريح إذا دعت الضرورة إليه فلا بأس به ، ولكن يجب أن يعمل لهذه الحيوانات ما يجعلها لا تحسّ بالألم وقت التشريح ، وكذلك يجب أن يلاحظ أنّ الحيوانات التي تكون نجسةً بعد الموت فإنّه يجب التطهر منها " انتهى .

والله أعلم .

  فتاوى الحرم المكي  1166

The Ruling on Praying While Wearing Socks that Have a Foul Smell?

The Ruling on Praying While Wearing Socks that Have a Foul Smell? 

Shaikh Abdul-Aziz ala Shaikh  حفظه الله

Question: The questioner says: what is the ruling on praying with socks which emit a foul smell?

Answer: “By Allah, if there is a foul smell, then what is more deserving is to remove them. This is because the congregants will be harmed by this harmful smell, even you will be harmed. If there is a foul smell, then removing them is better and you should wash your hands. As for wearing them and there is a foul smell [emitting from them], then it will harm some of his neighbors who are in the row”.

السؤال : يقول السائل ماحكم صلاة بالجوارب التي تصدر رائحة كريهة ؟

< فضيلة الشيخ عبد العزيز آل الشيخ حفظه الله >

الجواب : والله إذا كان فيها خلعها أولى ، لأن إذاء المصلين بهذه الروائح ضرر حتى تتضرر أنت... ، فإذا كانت الجوارب روائح كريهة إخلعها أفضل وإغسل يديك أما أن تلبسها وفيها رائحة كريهة فقد يتأدى بها بعض المجاورين بالصف

الفتوى من محاضرة أثر العلم الشرعي في مقاومة الانحراف الفكري

http://www.sahab.net/forums/?showtopic=127039%5D

THE RULING ON GOING TO AMUSEMENT PARKS

THE RULING ON GOING TO AMUSEMENT PARKS

Shaykh ibn al-Uthaymeen رحمه الله

Question: Oh Owner of Virtue, many Parents go with their children to what is called Children’s amusement parks. In it are oppositions to the Shariah, such as some women displaying their bodies. The children are severely eager to go to these amusement parks. So what is the legislated ruling on going there?

Answer: “These amusement parks, as our questioner mentioned, have in them evils. So if a place has evils, then if a person is able to remove these evils it is obligatory upon him to attend to remove them. As for if he is unable, then it is haram upon him to attend. So now we say: take your children to the open land and that will suffice. As for taking them to the amusement park in which there is free-mixing and in it are foolish people who flirt with women. In it are [women wearing] clothing which are not permissible for women to wear. So it is not permissible for a him to go there, unless he is able to remove the evil”.

حكم الذهاب إلى الملاهي

. السؤال

يا صاحب الفضيلة! يكثر ذهاب أولياء الأمور بأطفالهم إلى ما يسمى بملاهي الأطفال، وفيه من المخالفات الشرعية من تبرج بعض النساء، والأطفال فيهم حرص شديد على الذهاب إلى هذه الملاهي، فما الحكم الشرعي في الذهاب إلى هناك؟

الجواب

هذه الملاهي -كما ذكر أخونا السائل- فيها منكرات، وإذا كان المكان فيه منكرات فإن استطاع الإنسان أن يزيل هذه المنكرات وجب عليه الحضور لإزالتها، وإذا لم يستطع حرم عليه الحضور، وحينئذٍ نقول: اخرج بأولادك إلى البر وكفى، وأما أن يؤتى بهم إلى هذه الملاهي وفيها الاختلاط، وفيها السفهاء الذين يغازلون النساء، وفيها الثياب التي لا يحل للمرأة لبسها؛ فإنه لا يحل أن يأتي إليها إلا إذا كان قادراً على إزالة المنكر..

http://shamela.ws/browse.php/book-7686/page-2210

Shaikh Salih al-Fawzan حفظه الله said:

واحذر أيها الأب الغيور من الذهاب بأسرتك إلى الملاهي المختلطة، والشواطئ والمنتزهات التي تظهر فيها المنكرات

“Beware, Oh jealous father, from going with your family to free-mixing amusement parks and recreational beaches which have evils apparent in them… “.

www.alfawzan.af.org.sa/node/13554

It is from the Mercy of Allaah that the Qur'aan is still with us

It is from the Mercy of Allaah

that the Qur'aan is still with us

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Allaah تعالى says:

﴿أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ ﴾

{Should We then take this Reminder away from you and ignore you because you are a nation who has transgressed all limits?} [Surah al-Zukhruf (43):5]


Imaam Ibn Katheer رحمه الله commented on this Aayah:

{Shall We then take away the Reminder (this Qur’aan) from you, because you are a nation who has transgressed all limits?} means: “do you think that We will forgive you and not punish you, when you do not do as you have been commanded?” This was the view of Ibn `Abbaas رضي الله عنهما, Abu Saaleh, Mujaahid and al-Suddi, and was the view favored by Ibn Jareer.

{Shall We then take away the Reminder (this Qur’aan) from you} Qataadah said: “By Allaah, if this Qur’aan had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allaah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed.”

What Qataadah said is very good, and his point is that Allaah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur’aan, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be wretched.

--end of quote


Shaikh `Abdul Rahmaan bin Nasr al-Sa`dee رحمه الله said:

{Shall We then take away the Reminder (this Qur’aan) from you} meaning: “Should We turn away from you, and stop the revelation of the Dhikr (The Qur’aan) from you, and pay no attention to you because of your rejection and refusal to implement it? Rather, We will reveal it for you and make plain for you everything in it (so that you may understand it). So if you believe in it and are guided, then it is for your own success. But if you don’t, then the proof will be established against you, for you have been made aware of your affairs.

--end of quote


Abu Hurairah رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: “Allaah said: {The son of Aadam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He (Allaah) will not remake me as He made me at first - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allaah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.}” [Saheeh al-Bukhaaree (4975)]

[To read this article in spanish click here]

Source

ADVICE OF SHAYKH IBN BAAZ TO A YOUNG MUSLIM LIVING IN ITALY

ADVICE OF SHAYKH IBN BAAZ TO A YOUNG MUSLIM LIVING IN ITALY

Shaykh Ibn Baaz رحمه الله wrote:

With regard to your letter in which you say that you are a young Muslim man living in Italy and that there are many young Muslim men there and that most of them responded to the crusaders’ wishes by keeping far away from the religion of Islam and its noble teachings, so most of them do not pray and they have bad morals and do evil deeds which they regard as permissible, and other things that you mention in your letter…

I advise you that living in a land in which shirk and kufr, and Christianity and other religions of kufr are prevalent, is not permissible, whether you are staying there for work, business, study or some other purpose, because Allah says (interpretation of the meaning):

“Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): ‘In what (condition) were you?’ They reply: ‘We were weak and oppressed on the earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Such men will find their abode in Hell — what an evil destination!

Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.

These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving”

[al-Nisa’ 4:97-99]

And because the Prophet (peace and blessings of Allah be upon him) said:

“I have nothing to do with any Muslim who settles among the mushrikeen.”

This settling among the kuffaar is not done by one who knows the real meaning of Islam and faith, or who knows what Allah has enjoined upon the Muslims, or who is pleased with Allah as his Lord, Islam as his religion, and Muhammad (peace and blessings of Allah be upon him) as his Prophet and Messenger.

Being pleased and content with that means loving Allah, giving precedence to seeking His pleasure, being very concerned about following His religion and keeping company with His close friends, which means that one must completely disavow and keep far away from the kaafirs and their lands. Rather, faith as defined in the Qur’an and Sunnah cannot coexist with these evils.

It is narrated in a saheeh report from Jareer ibn ‘Abd-Allaah al-Bajali (may Allah be pleased with him) that he said: O Messenger of Allah, accept my oath of allegiance and stipulate conditions.

The Messenger of Allah (peace and blessings of Allah be upon him) said:

“Worship Allah, establish regular prayer, pay zakaah, be sincere towards the Muslims and keep away from the mushrikeen.”

Narrated by Abu ‘Abd al-Rahmaan al-Nasaa’i.

It is also narrated in a saheeh report that the Messenger of Allah (peace and blessings of Allah be upon him) said: “I have nothing to do with any Muslim who settles among the mushrikeen.” And he (peace and blessings of Allah be upon him) said: “Allah will not accept any deed from a mushrik after he becomes Muslim until he leaves the mushrikeen.”

The scholars have clearly stated that this is not allowed, and have warned against it, and stated that it is obligatory to migrate if one is able, except for a man who has knowledge and insight, and goes there to call people to Allah and bring people forth from darkness into light, and explain the teachings of Islam to them. A verse in Soorat al-Tawbah – (interpretation of the meaning):

“Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Faasiqoon (the rebellious, disobedient to Allah)”

[al-Tawbah 9:24]

– indicates that seeking worldly gains is not a legitimate shar’i excuse, rather the one who does that is a faasiq (rebellious evildoer) who is subject to the warning of not being guided if these matters, or some of them, are dearer to him than Allah and His Messenger, and jihad for the sake of Allah. What good can there be in seeing shirk and other evils and keeping quiet about them, or even doing them, as has happened to some of those whom you mentioned who are supposedly Muslim?

If the Muslim who settles there claims that he has some worldly aims such as study, business or work, that is even worse.

In the Book of Allah there is a stern warning against merely failing to migrate (hijrah), as in the verses of Soorat al-Nisa’ quoted above, where Allah says (interpretation of the meaning):

“Verily, as for those whom the angels take (in death) while they are wronging themselves”

So how about the one who travels to a kaafir land and agrees to settle there? As you mentioned, the scholars (may Allah have mercy on them) forbade settling and going to a land where the Muslim will not be able to practice his religion openly. The one who is there for study, business or work come under the same ruling as the one who settles there, if they are not able to practice their religion openly and they are able to migrate.

As for the claim of some of them that they hate them and despise them, yet they are settling in their land, that is not sufficient, rather it is haraam to travel and settle there for many reasons, including the following:

1. It is not possible to practice the religion openly in a way that means one has discharged one’s duties fully.

2. The texts and clear statements of the scholars (may Allah have mercy on them) indicate that if a person does not know his religion with its evidence and proof, and he is not able to defend it and ward off the specious arguments of the kaafirs, it is not permissible for him to travel to their land.

3. One of the conditions of it being permissible to travel to their land is that one should be safe from the fitnah of their power, control, specious arguments and attractions, and be safe from imitating them or being influenced by their actions.

4. Blocking the means that may lead to shirk is one of the most important principles of Islam. Undoubtedly, what you mention in your letter about things that happen with Muslim youth who settle in these lands is the result of their staying in the land of kufr. They should be steadfast in adhering to their religion, practicing it openly, following its commands, heeding its prohibitions, and calling others to it, until they are able to migrate from the land of shirk to a Muslim land.

Allah is the One Whom we ask to set straight all your affairs and to bless you with understanding of His religion and make you steadfast in following it. May He help us and you and all the Muslims to do all that He loves and that pleases Him, and to protect us and you and all the Muslims against things that may lead us astray and against the tricks of the shaytaan. May He help us to do all that is good, and support His religion, and make His word supreme, and reform the leaders of the Muslims and bless them with understanding of His religion, and help them to rule according to the sharee’ah of Allah in their lands, and refer to it for judgement, and be content with it and beware of that which goes against it, for He is able to do that. Peace be upon you and the Mercy of Allah and His blessings.

Majmoo’ Fataawa al-Shaykh Ibn Baaz (9/403)

لا تجوز الإقامة في بلد يظهر فيه الشرك والكفر إلا للدعوة إلى الله

من عبد العزيز بن عبد الله بن باز إلى الأخ المكرم (ن.م) وفقه الله لما فيه رضاه وزاده من العلم والإيمان آمين، سلام عليكم ورحمة الله وبركاته، أما بعد:

فإشارة إلى رسالتك التي تذكر فيها أنك شاب مسلم تقيم في إيطاليا، وأن بها شباباً من المسلمين كثيرين، وأن أغلبهم استجاب لرغبة الصليبيين في إبعادهم عن دين الإسلام وتعاليمه السامية، فأصبح أغلبهم لا يصلي، وتخلق بأخلاق سيئة، ويعمل المنكرات ويستبيحها.. إلى غير ذلك مما ذكرته في رسالتك. 

وأفيدك بأن الإقامة في بلد يظهر فيها الشرك والكفر، ودين النصارى وغيرهم من الكفرة لا تجوز، سواء كانت الإقامة بينهم للعمل أو للتجارة أو للدراسة، أو غير ذلك؛ لقول الله تعالى إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا * إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلًا * فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا[1]، ولقول النبي صلى الله عليه وسلم: ((أنا بريء من كل مسلم يقيم بين أظهر المشركين))[2]، وهذه الإقامة لا تصدر عن قلب عرف حقيقة الإسلام والإيمان، وعرف ما يجب من حق الله في الإسلام على المسلمين، ورضي بالله رباً، وبالإسلام ديناً، وبمحمد صلى الله عليه وسلم نبياً ورسولاً. فإن الرضا بذلك يتضمن من محبة الله، وإيثار مرضاته، والغيرة لدينه، والانحياز إلى أوليائه ما يوجب البراءة التامة والتباعد كل التباعد من الكفرة وبلادهم، بل نفس الإيمان المطلق في الكتاب والسنة، لا يجتمع مع هذه المنكرات، وصح عن جرير بن عبد الله البجلي رضي الله عنه أنه قال: يا رسول الله بايعني واشترط، فقال له رسول الله صلى الله عليه وسلم: ((تعبد الله وتقيم الصلاة وتؤتي الزكاة وتناصح المسلمين وتفارق المشركين))[3] أخرجه أبو عبد الرحمن النسائي، وصح عن رسول الله صلى الله عليه وسلم الحديث السابق، وهو قوله عليه الصلاة والسلام: ((أنا بريء من كل مسلم يقيم بين أظهر المشركين))، وقال عليه الصلاة والسلام: ((لا يقبل الله عز وجل من مشرك عملا بعدما أسلم؛ أو يفارق المشركين))[4]، والمعنى حتى يفارق المشركين. وقد صرح أهل العلم بالنهي عن ذلك، والتحذير منه، ووجوب الهجرة مع القدرة، اللهم إلا رجل عنده علم وبصيرة، فيذهب إلى هناك للدعوة إلى الله، وإخراج الناس من الظلمات إلى النور، وشرح محاسن الإسلام لهم، وقد دلت آية سورة براءة: قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لا يَهْدِي الْقَوْمَ الْفَاسِقِينَ[5] على أن قصد أحد الأغراض الدنيوية ليس بعذر شرعي، بل فاعله فاسق متوعد بعدم الهداية إذا كانت هذه الأمور أو بعضها أحب إليه من الله ورسوله، ومن الجهاد في سبيل الله، وأي خير يبقى مع مشاهدة الشرك وغيره من المنكرات والسكوت عليها، بل وفعلها، كما حصل ذلك من بعض من ذكرت من المنتسبين للإسلام. وإن زعم المقيم من المسلمين بينهم أن له أغراضاً من الأغراض الدنيوية، كالدراسة، أو التجارة، أو التكسب، فذلك لا يزيده إلا مقتاً. وقد جاء في كتاب الله سبحانه وتعالى الوعيد الشديد والتهديد الأكيد على مجرد ترك الهجرة، كما في آيات سورة النساء المتقدم ذكرها، وهي قوله تعالى: إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظَالِمِي أَنْفُسِهِمْ[6] الآيات97 وما بعدها. فكيف بمن يسافر إلى بلاد الكفرة، ويرضى الإقامة في بلادهم، وكما سبق أن ذكرت أن العلماء رحمهم الله تعالى حرموا الإقامة والقدوم إلى بلاد يعجز فيها المسلم عن إظهار دينه، والمقيم للدراسة أو للتجارة أو للتكسب، والمستوطن حكمهم وما يقال فيهم حكم المستوطن لا فرق، إذا كانوا لا يستطيعون إظهار دينهم، وهم يقدرون على الهجرة.

وأما دعوى بغضهم وكراهتهم مع الإقامة في ديارهم فذلك لا يكفي، وإنما حرم السفر والإقامة فيها لوجوه، منها:

1- أن إظهار الدين على الوجه الذي تبرأ به الذمة متعذر وغير حاصل.

2- نصوص العلماء رحمهم الله تعالى، وظاهر كلامهم وصريح إشاراتهم أن من لم يعرف دينه بأدلته وبراهينه، ويستطيع المدافعة عنه، ويدفع شبه الكافرين، لا يباح له السفر إليهم.

3- من شروط السفر إلى بلادهم أمن الفتنة بقهرهم وسلطانهم وشبهاتهم وزخرفتهم، وأمن التشبه بهم والتأثر بفعلهم.

4- أن سد الذرائع وقطع الوسائل الموصلة إلى الشرك من أكبر أصول الدين وقواعده، ولا شك أنما ذكرته في رسالتك مما يصدر عن الشباب المسلمين الذين استوطنوا هذه البلاد هو من ثمرات بقائهم في بلاد الكفر، والواجب عليهم الثبات على دينهم والعمل به، وإظهاره، واتباع أوامره، والبعد عن نواهيه، والدعوة إليه، حتى يستطيعوا الهجرة من بلاد الشرك إلى بلاد الإسلام. والله المسئول أن يصلح أحوالكم جميعاً، وأن يمنحكم الفقه في دينه والثبات عليه، وأن يعينكم على الهجرة من بلاد الشرك إلى بلاد الإسلام، وأن يوفقنا وإياكم وجميع المسلمين لكل ما يحبه ويرضاه، وأن يعيذنا وإياكم وسائر المسلمين من مضلات الفتن ومن نزغات الشيطان، وأن يعيننا جميعاً على كل خير، وأن ينصر دينه، ويعلي كلمته، وأن يصلح ولاة أمور المسلمين ويمنحهم الفقه في دينه، وأن يوفقهم لتحكيم شريعة الله في بلادهم، والتحاكم إليها، والرضا بها، والحذر مما يخالفها، إنه ولي ذلك والقادر عليه، والسلام عليكم ورحمة الله وبركاته.

مفتي عام المملكة العربية السعودية

ورئيس هيئة كبار العلماء وإدارة البحوث العلمية والإفتاء

[1] سورة النساء الآيات 97 – 99.

[2] رواه الترمذي في السير برقم 1530؛ وأبو داود في الجهاد برقم 2274.

[3] رواه النسائي في البيعة برقم 4106 واللفظ له؛ وأحمد في مسند الكوفيين برقم 18436.

[4] رواه النسائي في الزكاة برقم 2521، وابن ماجه في الحدود برقم 2527.

[5] سورة التوبة الآية 24.

[6] سورة النساء الآية 97.

إجابة على رسالة وجهها إلى سماحته مسلم يقيم في إيطاليا وصدر الجواب في 13/10/1416 هـ - مجموع فتاوى ومقالات متنوعة الجزء التاسع.

REGARDING THE HUSBAND AND WIFE HOLDING HANDS IN PUBLIC (ALSO THE HUSBAND PUTTING HIS HAND AROUND HIS WIFE AND KISSING)

Shaykh Muhammad bin Haadee reads the question:

Is it permissible for the husband to hold his wife’s hand or for her to grab his arm while walking in a public place?

Answer:

There is nothing wrong with this. This affair returns to the customs of the people, there is nothing wrong with this.

Audio

A questioner from Belgium asks:

Is it permissible for a man to hold his wife’s hand in the street in front of everyone?

Answer by Shaykh Zayd bin Muhammad al-Madkhalee:

If there is fear that a harm may happen to her…If a man fears for his wife whilst walking in the street and she is covered with the legislative clothing; he fears that a harm may occur to her, whether she might be hit by cars, or in a place where it is overcrowded. Then (if) he takes her hand, there is no blame, no shame, or sin upon him.

As for if it is done for play or desire, then it is not permissible for him to do it in front of the people. Na’am.

Audio

Putting Your Arm Around Your Wife or Holding Her Hand in Public

Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said in his Fataawa (10/277) that kissing one’s wife in front of people is not permissible. 

How does a Father Teach his Children Tawheed? – Shaykh Muhammad bin Salih al-Uthaymeen

How does a Father Teach his Children Tawheed? 

– Shaykh Muhammad bin Salih al-Uthaymeen-

كيف يعلم الأب أبناءه التوحيد؟

Translated By Abbas Abu Yahya

Shaykh Allama Muhammad bin Salih al-Uthaymeen -Rahimullaah- was asked:

How does a father teach his children Tawheed?

 He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab. If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example,  the sun, the father asks, who created it? Likewise the moon,  the stars,  the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon?   Allaah,  the night?  Allaah, the day?  Allaah.  Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

 Like the Prophet -sallAllaahu alayhi wa sallam- said:

(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)

‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying,  cheating and treachery,  nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking,  he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

 One should know that every man of a household is responsible for the people of the house, due to the saying of Allah Tabaraka wa Ta’ala:

(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)

《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah -sallAllaahu alayhi wa sallam- affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)
‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )
‘When a person dies his actions cease except for three: continuous charity,  or knowledge people benefit from,  or a righteous child who supplicates for him.’

We ask Allah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

`To read this article in spanish click here

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