SISTERS SEEKING 'ILM

Separate Rooms For The Women In The Mosques

2011-11-15T07:04:00.000-08:00

by AbdurRahman.org

['Silsilatul-Hudaa wan-Noor' tape series of Shaikh Muhammad Naasiruddeen al-Albaanee - rahimahullaah.]
TAPE NO. 329 (00:25:39), [ repeated on tape no.351 (00:44:16)]

Q. “ O Shaikh, the hadeeth which occurs in Saheeh Muslim, where the Prophet (Peace be upon him) said, with the meaning: The worst of the rows of the women is the first one, and the best of them is the last one. So now, is that ruling, as is indicated by what is apparent from the hadeeth, the same in the closed rooms which are set up for that. Meaning in this closed places, for the women are now totally apart from the men; and it is well known that when (the scholars) spoke in explanation of the hadeeth they mentioned that the underlying reason for the first rows being the worst of them is that they are the closest ones to the men, as mentioned by an-Nawawee..”

A. ("Yes?")

Q. "So does what is apparent from the from the hadeeth apply to these closed places now?"

A. "Upon my belief I am not able to answer this question, because I think that the questioner consents to this closing off being something legislated, whereas I do not hold that."

Q. “Yes.”

A. “Because this is an innovation (bid`ah). Locking the women away, or enclosing them (in rooms) in the mosques, especially in spacious mosques, on account of the corruption in society; and confining them to a room where the movements of the imaam will be hidden from them, so that they are sometimes liable to render their Prayer deficient, to the extent of its being null and void.

So in my belief locking the women away, in rooms specific to them in the mosques, is just the same as the row being cut by having an elongated minbar. Both of these are newly introduced affairs. So it is obligatory upon us to return to what the first Salaf were upon.

(We discussed this matter at length yesterday. Yes, the brother was present with us...the brother was with us..)

So it is said: The women today are different to the women of yesterday, and there can be added to that : this is something witnessed. So this saying results in the conclusion that it is therefore befitting that we should confine the women to these rooms, so that the men do not come across anything from that which should remain hidden from the women. So I gave a relatively long answer, and time was short, so I said, as part of a long discussion: that confining the women to these rooms is not a case of legislated masaalihul-mursalah (matters established for the welfare of the Muslims), since the reason for this confinement is a failing of the Islamic society- and it includes the women- to carry out legislated obligations. So if the women entered the mosques wearing the legislated jilbaab, then those who bui ld these rooms would not have the idea entering their minds of confining the women to them. However when they witnessed, unfortunately, some women entering, some perhaps wearing a coat/jacket, or a 'tunic', or what they call a 'jilbaab' today, and it is not a jilbaab, down to their mid calves, or sometimes wearing transparent flesh coloured tights, and so on. so the gaze of the men was liable to see something that should be hidden. So therefore they said: We will screen the women away from the men in the mosque.

So I say: No! It is rather upon us to implement Islaam, and that we return the Islamic society as a whole, not sections of it, to what was the practice in the initial time. So we contend with the society today. We want the Muslims to return: with their scholars, their students, and their common folk, to that which the Salaf were upon; not to (blind) following of madhhabs, but rather to 'Allaah said.., His Messenger said...'

There will not be a prevention of having differenct views, just as there was at the beginning, but we do not want there to be restrictive (blind) following of madhhabs. We want the societies, the elite and the general folk, to return to what the Salaf were upon.

As with the case of the mosques. We do not want there to be elongated minbars. We do not want there to be extended minbars in the form of trickery to escape legislated prohibitions (al- Hiyal ash-Shar`iyyah). They realized that the older minbars sever the rows (for the Prayer), so now they come out to us from a minbar which he enters via the mihraab, and he ascends and then appears to the people upon a little raised platform. Why all this twisting and turning? (All that is needed) is three steps, and Allaah has sufficed the Believers so that they have no need to fight. The best guidance is the guidance of Muhammad. How many dirhams and deenaars does it cost to enable the khateeb to ascend to this platform? Based upon the claim: 'We do not want to sever the rows.' This claim is a good one. This is the case . However it can be attained without all of this unnecessary effort: take a minbar comprising three steps, and the problem is at an end. Likewise we do not want there to be all this decoration.

And lastly we do not want these rooms for the women. We want for the women what we want for the men: that which was previously present: that the women enter wearing hijaab, and the men move forward to the front rows.

Then in that case the previous hadeeth will apply: The worst of the rows of the women is the first one, and the best of them is the last one.

We do not want to reverse the indication of the hadeeth on account of the aberration that has appeared with the building of these rooms in the mosques.”

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank (may Allah have mercy on him)]

http://alitisaambissunnah.wordpress.com/

18 Benefits of Prayer

2011-07-05T08:58:00.000-07:00

Ibn Qayyim al-Jawziyyah [d.751]

Source: Zaad al-Ma'aad (4/304-305)

translated for www.bakkah.net [1]

[In the Name of Allaah, the Compassionate, the Most Merciful...]

In his excellent book, Zaad al-Ma'aad, in the section which includes the book, At-Tibb an-Nabawee, Shaykh al-Islaam Ibn al-Qayyim (may Allaah have Mercy on him) stated in his alphabetized discussion of medicines and nutrition:

- Prayer -

Allaah the Exalted has said:

(And seek help in patience and in prayer. Surely that is something quite difficult on (people) other than people of humility and submissiveness) [2]

And He has said:

(O you who believe! Seek help in patience and in prayer! Verily, Allaah is with those who are patient.) [3]

And He, the Exalted One, has said:

(And command your family to pray, and be patient upon that. We are not asking you for any provisions, (rather)We provide for you, and the favorable outcome is for(those with) taqwaa (consciousness of Allaah that produces righteous actions).) [4]

And in the Books of Sunnah it is reported that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) used to hasten to prayer whenever an affair disturbed him. And previously discussed was the concept of healing most ailments through prayer before seeking out other ways of dealing with them.

- 1 - Prayer is something that causes one to receive sustenance.

- 2 - It is something that safeguards one's physical health.

- 3 - It keeps away harmful things.

- 4 - It casts away illnesses.

- 5 - It strengthens the heart.

- 6 - It brightens one's countenance.

- 7 - It delights the soul.

- 8 - It gets rid of laziness.

- 9 - It makes the limbs active.

- 10 - It increases one's physical strength.

- 11 - It expands the chest (making one at ease and giving him insight).

- 12 - It is nourishment for the soul.

- 13 - It illuminates the heart.

- 14 - It safeguards one's blessings.

- 15 - It repels catastrophes.

- 16 - It brings on blessings.

- 17 - It keeps away the Shaytaan (the Devil).

- 18 - It draws one close to Ar-Rahmaan (Allaah, the Most Merciful).

And overall it has an amazing effect on the health of the body and heart, and in strengthening them and expelling harmful pollutants from them. No two people have been afflicted with any disability, disease, or other calamity, except that the portion of the one who prays is less and his outcome is cleaner.

Also, prayer has an amazing effect on the evils of the dunyaa(the worldly life) and how it repels them, especially when the prayer is performed properly and completely, inwardly and outwardly. Nothing keeps the evils of the dunyaa at bay and brings on the benefits of it like prayer.

The reason behind this is that prayer is one's connection to Allaah, the Mighty and Majestic. So based on the strength of a person's relationship with his Lord, the Mighty and Majestic, the doors of goodness will accordingly be opened up for him, bad things and the reasons for them befalling him will be cut off, and the elements of success granted by His Lord, the Mighty and Majestic, will begin pouring in, along with safety and good health, wealth and worldly riches, relaxation, bliss, enjoyment, and all types of joyful affairs will be brought to him, and in an expedient manner, too. [5]

FOOTNOTES

[1] The title and the numbering of the 18 benefits are both additions from the translator: Moosaa Richardson.

[2] A translation of the meaning of Soorah al-Baqarah (2):45

[3] A translation of the meaning of Soorah al-Baqarah (2):153

[4] A translation of the meaning of Soorah Taa-Haa (20):132

[5] Zaad al-Ma'aad (4/304-305) of Ibn Qayyim al-Jawziyyah,Mu'assasatur-Risaalah, 4th ed., 1424.

Reading Qur'aan at the Grave

2011-06-28T06:12:00.000-07:00

Is it permissible to read Qur’aan at the grave?

Praise be to Allaah.

Reading Qur’aan at the grave is not prescribed in Islam because there is no report that says that the Prophet (peace and blessings of Allaah be upon him) did that.

The Standing Committee for Issuing Fatwas was asked: Is it permissible to read al-Faatihah or anything from the Qur’aan for the deceased when visiting his grave, and does that benefit him?

They replied:

It is proven that the Prophet (peace and blessings of Allaah be upon him) used to visit graves, and he would recite du’aa’s for the dead that he taught to his companions and they learned them from him. For example: “Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa inna in sha Allaah bikum laahiqoon, nas’al Allaaha lana wa lakum al-‘aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims. If Allaah wills we will join you. We ask Allaah to grant us and you safety).”
But there is no report that he (peace and blessings of Allaah be upon him) recited a soorah of the Qur’aan or any verses thereof for the dead, even though he visited them often. If that had been prescribed, he would have done it and would have taught it to his companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to convey the message. For he was as Allaah described him (interpretation of the meaning):

“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful”

[al-Tawbah 9:128]

The fact that he did not do that even though there were reasons why he might have done it indicates that it is not prescribed. His companions (may Allaah be pleased with them) knew that and followed in his footsteps, and they limited themselves to learning lessons and making du’aa’ for the dead when they visited them. There is no report that they read Qur’aan for the dead. For them such reading was an innovation (bid’ah), and it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon.

From Fataawa al-Lajnah al-Daa’imah, 9/38

And Allaah knows best.

Ruling on Money Earned from a Recreational Facility

2011-06-07T14:13:00.000-07:00

What is the Islamic ruling on the money that is earned from a recreational facility?

Praise be to Allaah.

Firstly:

The ruling on money earned from a recreational facility depends on the ruling on the games and activities themselves. If the games and activities are permissible, then the income and earning is permissible, but if they are haraam then the income and earning is haraam.

Permissible games are those that help to strengthen the body and energize the mind, increase understanding and knowledge, and are free of haraam things. There follow some examples of the haraam things involved in recreational facilities:

1. If they include sports which include uncovering the ‘arwah, such as swimming and so on.

2. If they include anything that involves hitting the face, such as boxing

3. If there is music playing in the facility

4. If the games and activities involve mixing between men and women

5. If any gambling is involved

6. If the games and activities take place at the time of Jumu’ah prayer, or they cause people to miss any other prayer

7. If the facility contains electronic games with contain crosses or veneration of kaafir religions or sanctification of the symbols of a religion other than Islam, or it encourages violence or scenes of love, sex or nakedness, and other things that most electronic games contain.

8. If the games contain figures such as foosball and the like.

9. If the games involve dice, like backgammon

Shaykh ‘Abd-Allaah al-Jibreen (may Allaah preserve him) was asked:

What is the ruling on games and recreational facilities that young people go to?

He replied:

These games are regarded as idleness and falsehood in which there is no benefit, rather they are a waste of time with no benefit. That includes playing card games. It is idle leisure and a great loss. But if the games involve training, competing and wrestling which give the youth more energy and strength, and trains them in combat skills, and increases their physical strength, then that is permissible. The Prophet (peace and blessings of Allaah be upon him) approved of the Abyssinians’ playing with their spears in the mosque, because that was training for them in carrying weapons and the like. He also permitted races with horses and camels, and learning archery and swimming, and he wrestled with some of his companions, and permitted wrestling, because it is training that gives energy and physical strength. End quote.

Secondly:

With regard to the money earned from those games: if it is earned from permissible games then it is permissible earnings.

If it is earned from haraam games, then you have to:

1. Repent sincerely from these deeds and these earnings.

2. Get rid of the games that contain haraam things, and if you can make use of them by getting rid of the haraam content, that is good, such as taking out the music or buying tapes of permissible games, or removing the heads of idols in games that are haraam for that reason.

3. Get rid of the earnings from those games by donating them to charitable causes. What you have spent of them in the past on yourself or on your household, you do not have to give anything to make up for it.

We advise you to limit it to games that are permissible according to sharee’ah, and to be an example for others who own such facilities, and to offer to your customers and visitors things that will benefit them of games, and offer advice by providing flyers, booklets and tapes, and playing audio and visual material about beneficial topics.

We have answered on the basis of what may be meant by “games” in your question, because we do not know what you mean by that, or what kind of facility it is. So we answered on the basis that it is a facility for physical games (a gym) or a facility for electronic games.

And Allaah knows best

Conditions of eating meat slaughtered by the Jews and Christians شروط الأكل من ذبيحة اليهودي والنصراني

2011-06-07T12:36:00.000-07:00

أنا أعلم أن التسمية عند ذبح ما يؤكل من الحيوان لازمة وأنه لا يجوز الأكل مما لم يذكر اسم الله عليه ولكن في بعض الأحيان يضطر الفرد المسلم للسفر إلى بلاد غير مسلمة والبقاء هناك لسنوات للعمل أو الدراسة فهل يمتنع نهائيا عن أكل اللحوم طيلة هذه المدة أم يعتبر في هذه الحالة من المضطر أن يأكل اللحم أم أنه يجزئه التسمية عند وقت الأكل؟

I know that it is essential to say the name of Allaah when slaughtering animals that are to be eaten, and that it is not permissible to eat from that over which the name of Allaah has not been mentioned, but sometimes a Muslim has to travel to a non-Muslim country and stay there for several years, for work or study. Should he refrain from eating meat completely for this length of time or in this case is he regarded as compelled by necessity to eat meat or is it sufficient to say the name of Allaah at the time of eating?

الحمد لله

أولا :

التسمية شرط لحل الذبيحة ، لا تسقط سهوا ولا جهلا ، على الراجح من أقوال أهل العلم ، وانظر السؤال رقم : (85669)

Praise be to Allaah.

Firstly:

Saying the name of Allaah is a condition of meat being halaal, and it is not excused by forgetting or not knowing, according to the most correct scholarly opinion. See the answer to question no. 85669 (Saying Bismillaah in order to meat to be halaal)?

ثانيا :

تحل ذبيحة الكتابي (اليهودي والنصراني) بشرطين :

الأول : أن يذبح الذبيحة كما يذبحها المسلم ، فيقطع الحلقوم والمريء ، وينهر الدم ، فإن كان يقتلها بالخنق أو الصعق الكهربائي أو الإغراق في الماء ، فلا تحل ذبيحته ، وكذلك المسلم لو فعل ذلك ، لم تحل ذبيحته .

الثاني : ألا يذكر عليها اسم غير الله تعالى ، كاسم المسيح أو غيره ؛ لقوله تعالى : ( وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ ) الأنعام/121 ، وقوله في المحرمات : ( إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ) البقرة/173 .

Secondly:

Meat slaughtered by one of the people of the Book (a Jew or a Christian) is permissible subject to two conditions:

1 – That the meat be slaughtered as a Muslim does it, but cutting the throat and oesophagus and letting the blood flow. If the animal is killed by strangling or electric shock or drowning in water, its meat is not permissible. Similarly, if a Muslim does that, the meat is not permissible.

2 – No name other than that of Allaah should be mentioned over it, such as the name of the Messiah etc, because Allaah says (interpretation of the meaning):

“Eat not (O believers) of that (meat) on which Allaah’s Name has not been pronounced (at the time of the slaughtering of the animal)”

[al-An’aam 6:121]

And He says concerning haraam things (interpretation of the meaning):

“He has forbidden you only the Maytah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, on which Allaah’s Name has not been mentioned while slaughtering)”

[al-Baqarah 2:173]

قال الشيخ ابن عثيمين رحمه الله :

" والمراد به هنا ما ذكر عليه اسم غير الله عند ذبحه ، مثل أن يقول : " باسم المسيح " ، أو " باسم محمد " ، أو " باسم جبريل " ، أو " باسم اللات " ، ونحو ذلك " انتهى من تفسير سورة البقرة .

ويدخل في التحريم : ما ذبحوه تقربا للمسيح أو للزهرة ، ولو لم يذكروا عليه اسم غير الله ، فهذا محرم أيضا .

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

What is meant here is that over which a name other than that of Allaah is mentioned at the time of slaughter, such as saying “in the name of the Messiah” or “in the name of Muhammad” or “in the name of Jibreel” or “in the name of al-Laat” and so on. End quote from Tafseer Soorat al-Baqarah.

The prohibition also applies to that which is offered as a sacrifice to the Messiah or to al-Zahrah, even if they did not mention a name other than that of Allaah over it. It is also haraam.

قال شيخ الإسلام رحمه الله : " وأما ما ذبحه أهل الكتاب لأعيادهم وما يتقربون بذبحه إلى غير الله نظير ما يذبح المسلمون هداياهم وضحاياهم متقربين بها إلى الله تعالى ، وذلك مثل ما يذبحون للمسيح والزهرة ، فعن أحمد فيها روايتان أشهرهما في نصوصه أنه لا يباح أكله وإن لم يسم عليه غير الله تعالى ، ونقل النهي عن ذلك عن عائشة وعبد الله بن عمر ..." انتهى من "اقتضاء الصراط المستقيم" (1/251).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for that which is slaughtered by the people of the Book for their festivals and as an act of worship to draw closer to someone other than Allaah, as the Muslims offer their sacrifices to draw closer to Allaah thereby, such as what they slaughter for the Messiah and al-Zahrah, there are two reports narrated from Ahmad concerning that, the most well known of which in his texts is that it is not permissible to eat it, even if the name of someone other than Allaah has not been mentioned over it. The prohibition on doing that was narrated from ‘Aa’ishah and ‘Abd-Allaah ibn ‘Umar. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/251).

ثالثا:

إذا ذبح المسلم أو الكتابي ذبيحة ، ولم يُدر أذكر اسم الله عليها أم لا ، فيجوز الأكل منها ، ويسمي من أكل ؛ لما روى البخاري (2057) عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ قَوْمًا قَالُوا : يَا رَسُولَ اللَّهِ ، إِنَّ قَوْمًا يَأْتُونَنَا بِاللَّحْمِ ، لَا نَدْرِي أَذَكَرُوا اسْمَ اللَّهِ عَلَيْهِ أَمْ لَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( سَمُّوا اللَّهَ عَلَيْهِ وَكُلُوهُ ) .

Thirdly:

If a Muslim or a kitaabi (Jew or Christian) slaughters an animal for meat, and it is not known whether he mentioned the name of Allaah over it or not, it is permissible to eat from it, and the one who eats it should say the name of Allaah, because of the report that was narrated by al-Bukhaari (2057) from ‘Aa’ishah (may Allaah be pleased with her), that some people said: O Messenger of Allaah, some people bring meat to us, and we do not know whether they mentioned the name of Allaah over it or not. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Mention the name of Allaah over it and eat.”

قال الشيخ ابن عثيمين رحمه الله : " ولا يلزم السؤال عما ذبحه المسلم أو الكتابي كيف ذبحه ، وهل سمى عليه أو لا ؟ بل ولا ينبغي ، لأن ذلك من التنطع في الدين ، والنبي صلى الله عليه وسلم أكل مما ذبحه اليهود ولم يسألهم . وفي صحيح البخاري وغيره عن عائشة رضي الله عنها أن قوما قالوا للنبي صلى الله عليه وسلم : إن قوما يأتوننا بلحم لا ندري أذكروا اسم الله عليه أم لا ، فقال : ( سموا عليه أنتم وكلوه ) قالت : وكانوا حديثي عهد بكفر . فأمرهم النبي صلى الله عليه وسلم بأكله دون أن يسألوا مع أن الآتين به قد تخفى عليهم أحكام الإسلام ، لكونهم حديثي عهد بكفر " انتهى من رسالة في أحكام الأضحية والذكاة ، للشيخ ابن عثيمين رحمه الله .

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is not essential to ask about that which was slaughtered by a Muslim or a kitaabi, and how it was slaughtered, and whether the name of Allaah was mentioned over it or not. Rather that should not be done, because that is being obstinate in religious matters. The Prophet (peace and blessings of Allaah be upon him) ate meat slaughtered by the Jews and did not ask questions. In Saheeh al-Bukhaari and elsewhere it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that some people said to the Prophet (peace and blessings of Allaah be upon him): Some people bring meat to us, and we do not know whether they mentioned the name of Allaah over it or not. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Mention the name of Allaah over it and eat.” She said: They were new in Islam, and the Prophet (peace and blessings of Allaah be upon him) told them to eat without asking, even though those who brought the meat to them may not have been aware of the rulings of Islam because they were new in Islam. End quote from Risaalah fi Ahkaam al-Udhiyah wa’l-Dhakaah by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

ابعاً :

بناء على ما سبق ، فمن سافر إلى بلاد غير مسلمة ، وكان الغالب على من يذبح فيها أنهم نصارى أو يهود ، فإنه يحل له الأكل من ذبائحهم ، إلا إن علم أنهم يصعقون الذبيحة أو يسمون عليها باسم غير الله ، كما سبق .

وإن كان الذابح وثنيا أو شيوعيا ، فإنها لا تحل ذبيحته .

وحيث كانت الذبيحة محرمة ، فإنه لا يجوز الأكل منها بحجة الاضطرار ، ما دام أن الإنسان يجد ما يحفظ به حياته ، من أكل الأسماك أو البقوليات ونحوها .

Fourthly:

Based on the above, whoever travels to a non-Muslim country where most of those who slaughter meat are Christians or Jews, it is permissible for him to eat their meat, unless he knows that they stun the animals or mention over them the name of someone other than Allaah, as stated above.

But if the slaughterman is an idol-worshipper or communist, it is not permissible to eat meat slaughtered by him.

If the meat is haraam, it is not permissible to eat from it on the grounds of necessity, so long as a person can find food to keep him alive, such as fish, vegetables and so on.

وقال الشيخ عبد الرحمن البراك حفظه الله : " ما يعرض من اللحوم في بلاد الكفار أنواع :

أما السمك فهو حلال بكل حال لأن حله لا يتوقف على تذكيته ولا على التسمية .

وأما بقية الأنواع فإن كان الذين ينتجون اللحوم من شركات أو أفراد هم من أهل الكتاب من اليهود أو النصارى ولا يعرف من طريقتهم أنهم يقتلون الحيوان بالصعق الكهربائي ، أو الخنق ، أو ضرب الحيوان على رأسه مثل ما هو معروف في الغرب فهذه اللحوم حلال ، قال تعالى : ( اليوم أحل لكم الطيبات وطعام الذين أوتوا الكتاب حل لكم وطعامكم حل لهم ) . وإن كانوا يقتلون الحيوان ببعض هذه الطرق فاللحوم حرام لأنه حينئذ تكون من المنخنقة والموقوذة ، وإن كان الذين ينتجون اللحوم من غير اليهود والنصارى فاللحوم التي يعرضونها حرام ، قال تعالى : ( ولا تأكلوا مما لم يذكر اسم الله عليه وإنه لفسق ) . فعلى المسلم أن يجتهد في اجتناب الحرام البين واتقاء المشتبهات حرصا على سلامة دينه ، وسلامة بدنه من التغذي بالحرام " انتهى .

Shaykh ‘Abd al-Rahmaan al-Barraak (may Allaah preserve him) said: “The meats available in kaafir countries are of various types. As for fish, it is halaal in all cases, because its being halaal does not depend on the way in which it is slaughtered or on the name of Allaah being mentioned over it.

With regard to other types of meat, if the companies or individuals who produce meat are people of the Book, Jews or Christians, and it is not known from them that they kill the animal by electric shock, strangling or striking it on the head, as is well known in the west, then this meat is halaal. Allaah says (interpretation of the meaning):

“Made lawful to you this day are At‑Tayyibaat [all kinds of Halaal (lawful) foods, which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them”

[al-Maa’idah 5:5]

But if they kill the animal by one of the methods mentioned, then the meat is haraam, because in that case it is meat that has been strangled or killed by a blow. If those who produce the meat are not Jews or Christians, then the meat that they offer is haraam. Allaah says (interpretation of the meaning):

“Eat not (O believers) of that (meat) on which Allaah’s Name has not been pronounced (at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allaah)”

[al-An’aam 6:121]

The Muslim should strive to avoid that which is clearly haraam and be cautious of doubtful matters so as to preserve his religious commitment and to keep his body safe from being nourished with haraam things. End quote.

والله أعلم .

And Allaah knows best

Exercising in a Gym Where There is Music

2011-06-06T12:16:00.000-07:00

What is the ruling on exercising in a gym where there is music? Please note that I have advised those who are in charge but they did not act upon my advice. Now I have started to use an mp3 player whilst I am exercising.

Praise be to Allaah.

Firstly:

It is not permissible to listen to music, whether in a gym or elsewhere, because of a great deal of evidence which states that it is haraam to listen to musical instruments.

Secondly:

The fact that there is music in the gym is an evil which must be denounced. It is not sufficient just to put on earphones to block the sound or distract oneself by listening to something permissible. Rather if denouncing it verbally does not work, there remains the option of denouncing it in one’s heart, which can only be achieved by going away from the evil and leaving the place where it is happening, so long as one is able to do that.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.”

Narrated by Muslim (49).

The fact that it is obligatory to leave the place where evil is being committed is also indicated by the verse in which Allaah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”

[al-Nisa’ 4:140]

al-Qurtubi (may Allaah have mercy on him) said: The words of Allaah, “then sit not with them, until they engage in a talk other than that” mean, something other than kufr (disbelief). “(But if you stayed with them) certainly in that case you would be like them” – this indicates that it is obligatory to avoid people of sin if they are openly committing evil, because the one who does not avoid them is approving of their deeds, and approving of kufr is also kufr. Allaah says “(but if you stayed with them) certainly in that case you would be like them”, so everyone who sits in a gathering where sin is committed and does not denounce them will share the burden of sin with them.

They should be denounced if they speak of sin or commit sin; if one cannot denounce them then he should leave them so that he will not be one of those mentioned in this verse.

It was narrated that ‘Umar ibn ‘Abd al-‘Azeez caught some people who were drinking alcohol, and it was said to him that one of the people present was fasting. He had the punishment carried out on him too, and he recited this verse: “(but if you stayed with them) certainly in that case you would be like them”, i.e., approval of sin is also a sin. End quote.

Al-Jassaas said in Ahkaam al-Qur’aan (2/407): This verse indicates that it is obligatory to denounce evil to the one who does it, and part of denouncing it is showing one’s dislike of it if it is not possible to remove it, and not sitting with the one who does it, and leaving him until he stops it and does something else. End quote.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: Denouncing in one's heart is obligatory for everyone, which means hating the evil and leaving the people if one is unable to change it with one's words or actions, because Allaah says (interpretation of the meaning):

“And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)”

[al-An’aam 6:68]

End quote from al-Durar al-Saniyyah fi’l-Ajwabah al-Najdiyyah (16/142).

To sum up, you must denounce this evil and advise those who are in charge of this gym. If they respond, then praise be to Allaah, and if they do not respond then look for another gym, and do not share in the sin.

And Allaah knows best.

Advice to Women Who Spend Most of Their Time in the Kitchen

2011-06-03T03:14:00.000-07:00

Many women spend most of their time in the kitchen, busy preparing various kinds of food, which takes a lot of time. Can you offer any advice to the Muslim woman concerning that?

Praise be to Allaah.

The believer should be keen to make the best use of his time and not to waste it. Many women, as mentioned in the question, spend hours and hours in preparing various kinds of food.

The believer should reduce his food intake and his main concern should not be to enjoy whatever he desires of food and other things, even if it is permissible. 'Umar ibn al-Khattaab entered upon his son 'Abd-Allaah and found him eating meat, and said, "What is this meat?" He said: "I fancied it." 'Umar said: "Every time you fancy something, you eat it?! It is enough extravagance for a man that he eats whatever he fancies!" May Allaah be pleased with them. The Muslim should limit himself to what he needs of food, and not go beyond that.

Moreover, the time that a Muslim woman spends in preparing food could be used in remembering Allaah or reciting Quraan whilst she works. it should also be noted that if her intention when preparing food is sound, namely to serve her husband and children, then that is an act of worship for which she will be rewarded.

Shaykh Abd al-Azeez Aal al-Shaykh said:

Her work in her house is an act of worship to Allaah, and her doing her household duties and taking care of her children are an act of worship to Allaah, so she is in a state of worship, in sha Allaah. So she should make the most of the time in order to remember Allaah; it is permissible to remember Allaah whilst preparing food, praise be to Allaah.

Majallat al-Buhooth, 58/81.

نصيحة للنساء اللاتي يقضين كثيراً من أوقاتهن في إعداد الطعام

تقضي كثير من النساء غالباً كثيراً من وقتها في المطبخ مشغولة بإعداد الأنواع المختلفة من الأطعمة ، مما يضيع عليها كثيراً من الوقت ، فهل من توجيه للمرأة المسلمة في ذلك .

الحمد لله

ينبغي أن يكون المؤمن حريصاً على اغتنام وقته وعدم تضييعه وكثير من النساء ، كما ورد في السؤال ـ تضيع وقتها في إعداد الأنواع المختلفة من الأطعمة ، وتقضي في ذلك ساعات وساعات .

وينبغي للمؤمن أن يقلل طعامه وألا يكون همه التمتع بما يشتهيه من الأطعمة وغيرها ولو كانت مباحة .

دخل عمر بن الخطاب على ابنه عبد الله فوجده يأكل لحماً ، فقال : ما هذا اللحم ! فقال : اشتهيته . فقال عمر : أوكلما اشتهيت شيئاً أكلته ! كفى بالمرء سرفاً أن يأكل كلّ ما اشتهاه ! فرضي الله تعالى عنهم .

فعلى المسلم أن يقتصر على قدر حاجته من الطعام ولا يتوسع في هذا .

ثم الوقت الذي تقضيه المرأة المسلمة في إعداد الطعام يمكنها أن تستفيد منه في ذكر الله تعالى أو قراءة القرآن أثناء عملها ، مع أن عملها في إعداد الطعام إذا نوت به نية صالح وهي خدمة زوجها وأولادها كان ذلك طاعة تثاب عليها .

قال الشيخ عبد العزيز آل الشيخ :

"خدمتها في بيتها عبادة لله ، وقيامها بواجب بيتها وأولادها عبادة لله، فهي في عبادة إن شاء الله ، وعليها أن تغتنم وقتاً لذكر الله، وذكر الله ولو عند إصلاح الطعام جائز والحمد لله" اهـ .

مجلة البحوث(58/81)

Muslims Celebrating Birthdays

2011-05-31T02:59:00.000-07:00

By writing this article, my intention is not to cause offence. This article is not directed at any one Muslim, I have not written it to single any one out, rather it is a reminder to all of us, myself included, which I share with you for the Sake of Allah with the intention of reviving the Sunnah of our beloved Messenger (sall'Allahu alayhi wasalam) and calling the Muslims back to the pure Sunnah and the path chosen for us by our Lord, insha'Allah.

If anyone is offended or angered by my sharing this article then know that “Whoever pleases Allaah by angering the people, Allaah will suffice him, but whoever angers Allaah by pleasing the people, Allaah will leave him to the people.” [1]

Celebrating birthdays has become the norm amongst many Muslims today, especially for those of us living in the West. We see it around us day in and day out, parties, gifts and cakes. It's a celebration that many Muslims have adopted and are now even carrying back to their native countries where it was once considered something foreign. But what many Muslims fail to realise is how a seemingly harmless celebration can ultimately lead to corruption of the Sunnah and Islam.

When a special someones birthday comes around, some may say: "Let us celebrate this day, what a wonderful way to remember the milestones in our lives".

But let's stop and think for a minute. Ask yourself a few simple questions.

Is it legislated in the Qur'an or Sunnah that Muslims should celebrate their birthdays?

Can anyone produce any evidence proving that the Prophet (sall'Allahu alayhi wasalam) or his companions (radi'Allahu anhum) celebrated their birthdays?

Is there any evidence that suggests the Prophet (sall'allahu alayhi wasalam) commanded us to celebrate birthdays after his death?

The answer to all these questions are: NO

And, some may say: "What is the harm in celebrating birthdays?"
This may seem a fair question, but the following answer will explain how there is actually great harm in celebrating this seemingly harmless celebration.

"Why?" some may ask. And I will tell you... because of one simple word... INNOVATION.

In Islam we have been given the Qur'an followed closely by the Sunnah of the Prophet (sall'Allahu alayhi wasalam). We are commanded by Allah (subhana wa ta'ala) to follow His law as set out in the Qur'an and along with this, we are commanded to follow the Sunnah of His Messenger (sall'Allahu alayhi wasalam)

Surah Al Hashr: 7

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment.

So we can see from the above ayah that this is a command from Allah (subhana wa ta'ala) followed by a reminder of Allah's punishment if we don't take heed.

We know from this ayah that we are to follow WHATSOEVER the Messenger (sall'Allahu alayhi wasalam) gives us.

And what did the Messenger (sall'Allahu alayhi wasalam) give us?

He gave us his Sunnah, his ways, his sayings, his actions, his approvals and disapprovals of certain acts etc. And not only did he give us his Sunnah, but he gave us a commandment along with it - to stick to his Sunnah.

And how do we know that we are to obey his command to stick to his Sunnah? Because Allah (subhana wa ta'ala) has commanded us to follow WHATSOEVER the Messenger (sall'Allahu alayhi wasalam) gives us.

The following hadith from ABU DAWUD & At-TIRMIDHI gives a clear indication of the importance of following the Sunnah.

One of the last things the Messenger of Allah (sall’Allahu alayhi wasalam) did was to advise the Muslims.

Narrated Abu Nujeeh: The Messenger of Allah gave us advice that moved our hearts and filled our eyes with tears. We said: O Messenger of Allah, it is as if this is farewell advice, so advise us. He said:

“…I advise you to fear Allah, and to hear and obey if you are commanded by a slave (who is your leader) and he is one who lives among you (you know him well) and you will see many arguments or differences of opinions, so my Sunnah (mandated) upon you and the Sunnah of the Rightly Guided Caliphs, stick to it (the Sunnah) {literally – bite down with your molars}, and I warn you of innovations in matters (of religion) for verily, every act of innovation is misguidance, and every misguidance is in the fire…”

And we can see from the above hadith, we are warned by the Prophet (sall'Allahu alayhi wasalam) not to innovate in matters of religion. Therefore, we are to abstain from innovation.

And how do we know that we are to follow the Prophet's command to abstain from innovation?

Because Allah (subhana wa ta'ala) has commanded us in the Qur'an that "WHATSOEVER the Messenger forbids you, abstain (from it)"

So what is an innovation?

Innovation also known as Bida' in Arabic is an invented way or path in religion that RESEMBLES the Sharia (Islamic law) with the intention of worshipping Allah (subhana wa ta'ala) to attain His Pleasure.

This means the person committing the innovation is inventing something new, that is not legislated within the Qur'an or Sunnah. The intention behind this newly invented act could be that the person desires to please Allah (subhana wa ta'ala) with their act.

So, in fact those who celebrate the birthdays believe they are not causing any harm and even believe that they are carrying out a good act by celebrating a day to make someone to feel special and the centre of attention. But, here is where the problem lies....

The act is not legislated in the Qur'an or Sunnah; it is newly invented, an innovation, which strictly goes against the Prophet's command to abstain from innovation.

And what did the Prophet (sall'Allahu alayhi wasalam) warn us about innovation?

"...That every act of innovation is misguidance and every misguidance is in the Fire..."

Therefore, by innovating this celebration, we would have deviated from that which is legislated in the Qur'an and Sunnah, we would have become misguided which will lead us to the Fire.

How do we know that this misguidance will lead us to the Fire? We should all know the answer, we probably hear and say it every day.

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
"Ihdinas Sirat al Mustaqeem, sirat al ladhina an'amta alayhim, ghayril maghdhubi alayhim walad dhaleen (Ameen)"

"Guide us to the Straight Path, the path of those on whom You have bestowed Your Grace, not the path of those who have earned your anger, nor of those who have gone astray (Ameen)" [Surah Al Fatihaa: 6-7]

Everyday during our salat we seek Allah's guidance. We know that if we are not on the Straight Path under Allah's guidance then we are most certainly heading along a misguided path towards the Hell-Fire.

Who are those who 'have gone astray' as mentioned in Surah Al Fatihaa? They are the Christians.

And why have the Christians gone astray and become misguided? Because they have corrupted their scriptures and innovated and innovated until they have become so misguided that they believe that Isa ibnu Maryam (Jesus, son of Mary) (alayhi salam) is the son of Allah!!! Glory be to Him Who is Higher than that which they proclaim.

And how do we know that the Christians have corrupted their religion with innovations and become misguided? Because Allah (subhana wa ta'ala) has told us so in the Qur'an:

Surah Al Hadid: 27

ثُمَّ قَفَّيْنَا عَلَى آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاء رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Then, We sent after them Our Messengers, and We sent Isa – son of Maryam, and We gave him the Injil. And we ordained in the hearts of those who followed him, compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but they did not observe it with the right observance. So We gave those among them who believed, their (due) reward; but many of them are Fasiqun (rebellious, disobedient to Allah)

This one ayah alone is proof enough that innovation has lead to corruption.

So I will ask you... do we really want to become like the misguided Christians, do we really want to corrupt our religion with innovations until we lose our way and are left astray? - authu'billah min dhalik!! (I seek refuge with Allah from this misguidance)

Why do some Muslims feel it is necessary to innovate within Islam. Is Islam not already perfect? By innovating, are we not then suggesting that the religion is somehow flawed or imperfect? Again, I seek refuge with Allah from this suggestion.

Islam is not in need of improvement, it is perfect...and how do we know this?

Because Allah (subhana wa ta'ala) has told us so in the Qur'an:

Surah Al Ma’idah 5:3
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً

“…This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…”

We know from this ayah that Islam is perfect and those who choose to innovate are denying Allah's statement. And by denying Allah's statement they risk losing Allah's Favour... and those who lose Allah's Favour will have only misfortune in its place, earning only Allah's Displeasure.

So let us seek refuge from innovation and misguidance and ask Allah (subhana wa ta'ala) to continue to guide us on the Straight Path, so that we may be among those who earn His Pleasure both in this life and the Hereafter. Ameen.

[1] Narrated by Ibn Hibbaan in his Saheeh, 1/115; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2311

Continually Reminding a Muslim of Their Sins and Faults

2011-05-29T12:20:00.000-07:00

Hadhrat Muaaz (Allah be pleased with him) narrates that Muhammad (peace be upon him) said:

"Whoever taunts a brother (Muslim) with a sin (which the Muslim has committed), will not die until he the taunter) commits the same sin."

Could you please explain this Hadith in further detail?

Praise be to Allaah.

This hadeeth was narrated by al-Tirmidhi, (Kitaab Sifat al-Qiyaamah wa’l-Wara’, 2429), where the wording is, “Whoever shames his brother for a sin will not die until he does it too.”

Shaykh al-Albaani described this hadeeth in Da’eef al-Jaami’ (5710) as mawdoo’ (fabricated).

If a hadeeth is da’eef (weak) and mawdoo’ (fabricated), it cannot be taken as a basis for rulings or be acted upon.

With regard to the meaning of the hadeeth, Shaykh al-Mubaarakfoori said:

“ ‘Whoever shames’ means whoever criticizes or condemns. ‘his brother’ means his brother in faith. ‘For a sin’ means one from which he has repented, according to the way in which Imaam Ahmad explained it. ‘will not die’ – the subject of this verb is ‘whoever’. ‘Until he does it too’ means, the sin for which he criticizes his brother. It is as if the one who criticizes his brother will be forsaken by Allaah until he commits the sin for which he criticized his brother, if that criticism was accompanied by self-admiration for being free of that sin.”

(Tuhfat al-Ahwadhi, 7/173)

The fact that this hadeeth is da’eef (weak) does not mean that it is permissible to criticize those who have fallen into sin, for those who fall into sin are of different types.

Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who has never sinned.” (Narrated by Ibn Maajah, 4240; classed as saheeh by al-Busayri in al-Zawaa’id, commentary on Sunan Ibn Maajah).

Imam Ahmad said that the punishment mentioned in the hadeeth is for the one who criticizes a person who has repented from his sin, as al-Tirmidhi narrated from him. After narrating this hadeeth, he said: Ahmad said: from a sin from which he has repented.

Some of them commit sin but they do not do it openly. Anyone who comes to know of that has to advise the person and cover his faults.

And some of them commit sin openly. They should also be advised, and others should be warned against them to whatever extent is appropriate.

Ibn al-Qayyim (may Allaah have mercy on him) said:

It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allaah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allaah and mankind of that.

How close this sinner is to the mercy of Allaah, and how close this conceited one is to the wrath of Allaah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit. The groaning of the sinners is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allaah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels). The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said: “No reproach on you this day” [Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allaah, and the ruling is His. The point is to carry out the punishment (prescribed by Allaah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allaah. Allaah said to the one who had more knowledge of Him than anyone else and was closer to Him: “And had We not made you stand firm, you would nearly have inclined to them a little” [al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said: “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant” [Yoosuf 12:33 – interpretation of the meaning]. One of the ways in which the Messenger of Allaah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allaah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allaah, musrif al-Quloob, sirf our hearts to obey You.”

Madaarij al-Saalikeen, 1/177, 178)

And Allaah knows best.

Pride

2011-05-29T11:45:00.000-07:00

The Prophet (sal Allahu alaihi wa sallam) said: “Whoever has pride in his heart equal to the weight of a mustard seed shall not enter Paradise.” Someone asked, “A person likes to wear beautiful clothes and fine shoes.” He replied, “Allah is beautiful and likes beauty. Pride means rejecting the truth and looking down on other people.” [Sahih Muslim]

It is no sin to wear beautiful things or to look good, but to have pride means to feel that one is superior to another because of the provisions that Allah (subhana wa ta’ala) has provided one with. It is Allah’s will who He decides to give what to in this world. It is not a sign of Allah’s pleasure or displeasure; otherwise those who deny Allah (subhana wa ta’ala) would not be given even a sip of water to drink. The real reward and punishment are for the never ending hereafter. This worldly life is in its entirety a test. And what we are provided with in terms of family, wealth, health and opportunities are part of our question papers. What we do with them is our test.

Pride inflates a person’s ego to the extent that his/her rationality ceases to function. Abu Jahl’s denial of the prophethood of Muhammad (sal Allahu alaihi wa sallam) was because of pride in his clan and inter tribal rivalry with the Banu Hashim. He was one of the fiercest opponents of Islam till the day he died, despite believing that Muhammad (sal Allahu alaihi wa sallam) was truly a prophet. The words of Abu Jahl in this regard are: “By God, I know that he is not a liar, but I cannot simply join him; my tribe (Bani Makhzoom) and his have always competed against one another. They took the responsibility of providing water for the pilgrims, so we took the responsibility of providing assistance. We host many with food and drink exactly as they do. Now that we are of an almost equal status, they say that amongst them is a prophet! That is too much to compete with!” So Abu Jahl rejected the prophethood of Muhammad (sal Allahu alaihi wa sallam) to protect his pride, even if it meant going to hell for it. Thus we see how shortsighted pride makes a person.

The denial of Muhammad’s prophethood by the Bani Israel was also because of pride. They had been expecting the last prophet to come from the children of Ishaq (alaihis salaam) as all the other prophets of Bani Israel had. Instead, Muhammad (sal Allahu alaihi wa sallam) came from the descendants of Ismail (alaihis salam). Both were the sons of Ibraheem (alaihis salam) but from different mothers. The various Jewish tribes that had settled in Madina, leaving their lands of origin, had only done so because they were awaiting the arrival of the last prophet, and based on their scriptures they believed Madina to be the place of his arrival. But their pride in their lineage and their superiority complex over the Arabs caused them to reject the Prophet (sal Allahu alaihi wa sallam) when he did come, despite recognizing him better than they did their own families.

The shortsightedness that pride inspires causes one to overlook the most serious of consequences. What is most relevant for each of us is to investigate which truths we are denying or brushing aside because we don’t like the people who are the carriers of that truth or consider them to be beneath us

Spying and Suspicion

2011-05-28T12:25:00.000-07:00

The Prohibition of Unfounded Suspicion

Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful `Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it.'' Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger said,

«إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»

"Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers!" The Two Sahihs and Abu Dawud recorded this Hadith. Anas said that the Messenger of Allah said,

«لَا تَقَاطَعُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا وَلَا تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّام»

"Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days." Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih. Allah said,

[وَلاَ تَجَسَّسُواْ]

"And spy not..." on each other. Tajassus, usually harbors ill intentions, and the spy is called a Jasus. As for Tahassus (inquiring) it is usually done for a good reason. Allah the Exalted and Most Honored said that Prophet Ya`qub said,

[يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ]

"O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah's mercy.'' (12:87) Both of these terms, `Tajassus' and `Tahassus' could have evil connotations. In the Sahih it is recorded that the Messenger of Allah said,

«لَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»

"Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah." Al-Awza`i said, "Tajassus means, to search for something, while Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other. '' Ibn Abi Hatim recorded this statement.

We must understand that Muslims are brothers unto each other. This principle is reflected in various verses of the Qur’an and authentic Hadith of Prophet صلى الله عليه وسلم. Allah عز وجل says:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply you may obtain mercy. (The Quran 49:10)

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ

Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. (The Quran 48:29)

وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ

And those who came (into the faith) after them say: Our Lord Forgive us and our brothers who were before us in the faith, and place not in our hearts any rancor toward those who believe. Our Lord! Thou art Full of Pity, Merciful. (The Quran 59:10)

The Jasūs (Spy)

Allah عز وجل says:

"And spy not, neither backbite one another (The Quran 49:12)"

Al-Nawawi (May Allah have mercy on him) said:

Some of the scholars said that tahassus with letter HA, ‘snooping’ means listening to other people’s conversations, and tajassus with letter JEEM, ‘spying’ means seeking out other people’s faults. it was also suggested that tajassus means looking for secrets. The word is mostly used in the sense of evil. The Jasūs ‘spy’ is the one who seeks out secrets for evil purposes and the nāmūs is the one who seeks out secrets for good purposes. And it was suggested that tajassus refers to looking for information for someone else, and tahassus means looking for information for oneself. This was the view of Tha’lab. And it was said that they mean one and the same, which is seeking out information about people’s state of affairs.

Kinds of Spying

Despised spying may be divided into two categories:

1. Spying that makes one sinful

2. Spying that expels one from the fold of Islam

Spying that Makes One Sinful

Spying can be a sin if a person seeks the faults of his Muslim brother for the sake of exposing him in front of other people. It may even be unveiling the secrets of a Muslim brother in front of others. Spying leads to backbiting and backbiting is Haram. Therefore, Allah has closed every door that leads to the evil of backbiting and has made spying Haram. This form of spying is condemned in various Hadith of Prophet صلى الله عليه وسلم.

Abu Huraira (May Allah be pleased with him) narrated that the Prophet صلى الله عليه وسلم said, "Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!"). (Bukhari)

Ibn Abbas narrated that the Prophet صلى الله عليه وسلم said, "Whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do; and if somebody listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection … (Bukhari)

Abu Barza Al-Aslami (May Allah be pleased with him) narrated that the Prophet صلى الله عليه وسلم said: O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces him in his house. (Ahmad and Abu Dawood).

Spying that Expels One From the Fold of Islam

Spying can be Kufr (disbelief), if it is done for the sake of helping the disbelievers against the believers. Such an action takes the person out of the fold of Islam and makes him an apostate because it entails supporting the disbelievers against the believers. The disbelief of those who help disbelievers against the believers has already been discussed earlier. One additional proof is as follows:

In the two Sahihs of Bukhari and Muslim, an incident is narrated on the authority of Ali (May Allah be pleased with him). This incident took place during conquest of Makkah. Ali (May Allah be pleased with him) said:

Allah's Apostle صلى الله عليه وسلم sent me, Az-Zubair (May Allah be pleased with him) and Al-Miqdad (May Allah be pleased with him) saying, "Proceed till you reach Rawdat Khakh where there is a lady carrying a letter, and take that (letter) from her." So we proceeded on our way with our horses galloping till we reached the Rawda, and there we found the lady and said to her, "Take out the letter." She said, "I have no letter." We said, "Take out the letter, or else we will take off your clothes." So she took it out of her braid, and we brought the letter to Allah's Apostle. The letter was addressed from Hatib, bin Abi Balta’a to some pagans of Mecca, telling them about what Allah's Apostle intended to do. Allah's Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle صلى الله عليه وسلم! Do not make a hasty decision about me. I was a person not belonging to Quraish but I was an ally to them from outside and had no blood relation with them, and all the emigrants who were with you, have got their kinsmen (in Mecca) who can protect their families and properties. So I liked to do them a favor so that they might protect my relatives as I have no blood relation with them. I did not do this (with the intention) of Kufr or apostasy nor did I do it to choose disbelief after Islam." Allah's Apostle said to his companions, -As regards him; he (i.e. Hatib) has told you the truth." 'Umar (May Allah be pleased with him) said, "O Allah's Apostle صلى الله عليه وسلم! Allow me to chop off the head of this hypocrite!" The Prophet صلى الله عليه وسلم said, "He (i.e. Hatib) has witnessed the Badr battle (i.e. fought in it) and what could tell you, perhaps Allah looked at those who witnessed Badr and said, "O the people of Badr (i.e. Badr Muslim warriors), do what you like, for I have forgiven you.

This incident shows that supporting the disbelievers and giving them victory (over the Muslims) is apostasy and it takes one out of the religion of Islam. Such is evident for three reasons.

The Punishment for those Who Spy Against the Believers in Support of Disbelievers and Engage in other forms of Espionage

Scholars have differed concerning the punishment reserved for the one who engages in spying and espionage spy depending on his status. [5] The correct opinion however is that he is to be killed and his repentance is not accepted as is stated by numerous scholars. Imām Sahnūn (May Allah have mercy on him) said:

“If a Muslim corresponds with ahl al-Harb (People that the Muslims are at war with), he is to be killed and is not asked to repent…”

Ibn al-Qāsim (May Allah have mercy on him) said:

"He (spy) is to be killed and it is not known that he is to be asked for repentance. He is like a Zandiq."

Ibn Taymiyyah (May Allah have mercy on him) said:

"Mālik and a group of Ahmad’s companions (Hanbali scholars) hold the opinion that the spy is to be killed."

The Dangers of Innovation (Bid'ah)

2011-05-24T08:25:00.000-07:00

The Deen (religion) is complete:

Allaah says,

"This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (5:3)

This verse embodies a clear statement that the religion has been completed and so has no need of addition and deletion, and our noble Messenger (sallallaahu `alaihi wasallam) said, "There is nothing that Allaah ordered you with except that I have ordered you with it, and there is nothing that Allaah forbade you from except that I have forbidden you from it" (al-Bayhaqee and others)

And he (sallallaahu `alaihi wasallam) said, "There is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it" (Musnad ash-Shaafi'ee and others).

So the Prophet Muhammad (sallallaahu `alaihi wasallam) fulfilled the trust placed upon him by Allaah completely, explaining the religion to the people in its inward and outward form, making clear the lawful from the prohibited, the encouraged from the discouraged, even to the extent that he taught us the manners of going to the toilet, the manners of having sex with our partners etc.

Allaah says in His Book,

"And We have revealed to you a Book explaining everything" (16:89)

and He says,

"We have neglected nothing in the Book" (6:37)

So in the Qur'aan is explained the principles of the religion, tawheed in all it's various categories, even to the extent that it teaches us the manners of sitting in circles, visiting other peoples houses, the correct clothing etc.

The Importance of Sticking to the Sunnah:

Allaah says,

"Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (33:21)

He also says,

"so if you obey him (i.e. Muhammad), then you will be guided" (25:54)

The Messenger of Allaah said, "I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)

And he (sallallaahu `alaihi wasallam) also said, "and you will live to see great difference, so cling to my sunnah and the sunnah of the rightly guided caliphs after me, even if it be with your teeth" (Bukhaaree)

The Taabi'ee, the Imaam, az-Zuhree commented, "Clinging to the sunnah is to be saved, as Imaam Maalik said, 'like the Ark of Noah', he who embarked upon it was saved, and he who did not was destroyed." (ad-Daarimee)

In these narrations is clear evidence that the way of salvation and safety is to closely follow the Sunnah of our Prophet (sallallaahu `alaihi wasallam) , and not to deviate from his path, not accepting the guidance of another individual, nor accepting a corrupted form of the Sunnah. Allaah says,

"And whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers, We shall leave in the path he has chosen, and land him in Hell, what an evil destination!" (4:115)

The Sunnah shall become corrupted:

We are taught in the revelation that the sunnah shall become corrupted and this corruption would become the norm, so much so that the people who follow the sunnah would become as strangers, and those that call to purifying the sunnah would be slandered and reviled. The Prophet (sallallaahu `alaihi wasallam) said, "Islaam began as something strange, and it shall return as something strange as it began. So Tooba (a tree in paradise) to the strangers." It was asked, "who are the strangers?" He replied, "Those that purify and correct what the people have corrupted of my sunnah" (Tabaraanee in al-Kabeer [6/202])

And what is this corruption? It is none other than innovation, introducing into the pure religion of Allaah new ways of worshipping Him that He has not taught, blemishing His religion with our whims and desires, something that Allaah Himself condemns,

"Or do they have partners that legislate some religion which Allaah has not given permission for?" (42:21)

The Companion, Abdullaah ibn Mas'ud laments, "How will it be when the trials overcome you, in which the young grow old and the old grow senile. And the people take the bid'ah as the sunnah, and when it changes they say: the sunnah has changed. It was said: when will this be O Abu Abdurrahmaan? He replied: when your speakers are many and your scholars are few, and the wealthy ones are plenty and the trustworthy ones are few." (ad-Daarimee)

How true this statement is today, that the innovations have become so widespread in the religion that the people have taken then to be the sunnah. And when the true scholar speaks out against these innovations he is labelled as a 'wahhabi' by the people because to them it seems that he is changing the sunnah. To Allah we complain of the ignorance of our times!

Only Allaah (SWT) has the right to tell us how to worship Him:

Follow that which has been revealed to you from your Lord, and do not follow as Friends and Protectors other than Him" (7:3)

From the tafseer of this verse we learn that this verse embdodies a categorical statement that the priviledge to tell people how to worship Allaah belongs to Allaah Alone. And how could it be otherwise when the true meaning of ibaadah is to worship Allaah in a way which He is Pleased with and not according to our desires,

"and who is more astray then the one who follows his own whims and desires devoid of revelation" (28:50)

In this regard the Prophet (sallallaahu `alaihi wasallam) said, "I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)

And he (sallallaahu `alaihi wasallam) used to say at the beginning of his lectures, "and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (sallallaahu `alaihi wasallam) , and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)

And he (sallallaahu `alaihi wasallam) commanded us, "Whosoever does an action which we have not commanded then it must be rejected." (Muslim)

And again, "Whosoever introduces into this religion of ours that which is not part of it then it must be rejected" (Ahmad)

'And in this hadeeth is a clear evidence that every action which is not legislated in the sharee'ah must be rejected' [Jaami al-Ulum of ibn Rajab 1/120]

So every bid'ah that is introduced in the religion has to be rejected because only Allaah and His Messenger (sallallaahu `alaihi wasallam) have the right to legislate in the sharee'ah of Islaam. Hence in the light of what has preceded we can now give the formal sharee'ah definition of bid'ah:

"A newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed." [al-I'tisaam 1/231 of ash-Shaatibee]

And in what has preceded is ample evidence for any fairminded Muslim that all bid'ah is blameworthy, and in fact a major sin. But unfortunately the Muslims are in such a state today that the words of Allaah and His Messenger (sallallaahu `alaihi wasallam) are no longer enough to convince them. And certain groups of people have come up with a new belief to assist them with the destruction of Islaam. The belief of 'bid'ah hasanah', i.e. a good bid'ah, meaning that a scholar can introduce a new action of worship in Islaam which can be considered to be good as long it does not contradict any of the principles of Islaam. A belief that has absolutely no foundation in Islaam at all. So we resort to the sayings of the Companions and the Imaams to illuminate the road ahead of these people.

The sayings of the Companions:

Abdullaah ibn Umar (RA) states, "Every innovation is misguidance, even if the people regard it as good." (ad-Daarimee)

This narration is enough to demolish the concept of 'a good bid'ah', for you have amongst the most knowledgeable companions of Muhammad (sallallaahu `alaihi wasallam) saying the exact opposite. So who do you choose to follow, Ibn Umar or these modern day Shaykhs and Mullahs who are Imaams of their own whims and desires?

Abdullaah ibn Abbaas (RA) said, "Do not sit with the people of innovation, for verily their sittings are a sickness for the hearts" [ash-Sharee'ah pg 65 of al-Aajurree (d.360)]

Mu'aadh bin Jabal (RA) used to say, whenever he sat in a circle of knowledge, "and I warn you of what is innovated, for all that is innovated is misguidance" [ash-Sharee'ah pg.55, also Abu Dawood with similar wording]

Abdullaah ibn Mas'ud (RA) said, "Follow the sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you." [ad-Daarimee]

Hudhayfah bin al-Yaman said, "Every act of worship that the Companions did not do, do not do it" [Abu Dawood]

Is this not enough? That the Companions tell us to follow the way of Muhammad (sallallaahu `alaihi wasallam) and not to make up new ways of worship? "Whomsoever Allaah guides to the truth, none can misguide him, and whomsoever Allaah misguides, none can guide!" [Muslim]

The sayings of the Second and Third generation scholars:

Hasan al-Basree said, "Do not sit with the people of innovation, do not debate with them or listen to them" [ad-Daarimee 1/121]

Abu Aaliyah said, "Learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon. And beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs that was there before they divided." [al-Hilya of Abu Nu'aym 2/218]

Sufyaan ath-Thawree, "Innovations are more beloved to Satan than sin. Since a sin may be repented from but an innovation is not repented from" [Sharh Usul I'tiqaad of al-Laalikaa'e(d.414) no.238]

This is because the innovator believes that he is doing something good and therefore sees no need to repent. He also said, "So cling to the original state of affairs" [al-Hilya 6/376] meaning stick to the Way of Muhammad (sallallaahu `alaihi wasallam) and his Companions.

Imaam al-Awzaa'ee said, "Patiently restrict yourselves to the sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you." [ash-Sharee'ah pg. 58]

Ibraaheem al-Masayrah said, "He who honours an innovator has assisted in the demolition of Islaam" [Sharh Usul I'tiqaad 1/139]

The sayings of the Later Imaams:

Imaam Abu Haneefah said, "Stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]

Imaam Maalik said, "He who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (sallallaahu `alaihi wasallam) has betrayed his trust to deliver the message as Allaah says, 'This day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." [al-I'tisaam]

He also said, "How evil are the People of Innovation, we do not give them salaam" [al Ibaanah of ibn Battah (d.387) no.441]

Imaam Ahmad said, "The fundamental principles of the sunnah with us are avoiding innovations and every innovation is misguidance" [Usul as-Sunnah of Imaam Ahmad pg.1]

As for the narrations from Imaam ash-Shaafi'ee in which he categorises bid'ah into two, then it is weak as all of its chains of narrations depend upon unknown narrators. [al-Bid'ah of Shaykh Saleem al Hilaalee, al-Masaabeeh fee Salaatit Taraaweeh of as-Suyutee with Alee Hasans footnotes].

Not only this but in his risala he rejects the concept of istihsaan because 'the person doing so has legislated in the sharee'ah' i.e. without permission from Allaah.

Imaam Bukhaaree said, "I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'"

[Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]

What I have narrated here is just a small number of the many narrations that I have in front of me from various books, I have tried to quote as best to my ability only authentic narrations, and Allaah knows best. It is good to know that the early Imaams were prolific in writing and warning against bid'ah, and even today we have a number of books from them dealing just with this topic. Amongst them: al-Bid'ah of al-Qarnushi, al-Bid'ah of ibn Waddah, al-I'tisaam of ash-Shaatibee and many more.

So once this topic becomes clear, a truth that none can deny, then know that all these innovations in the religions are a clear denial of the above mentioned verses and ahaadeeth, for none were done by the Companions.

So I leave you with the hadeeth of the Prophet (sallallaahu `alaihi wasallam) , "So he follows my sunnah has been guided, and he who follows the innovations has been destroyed." (Ahmad)

And our Lord the Most High is the One that guides to attaining the truth.

Is there a difference between subh prayer and fajr prayer?

2011-05-23T11:57:00.000-07:00

Is there a difference between subh prayer and fajr prayer?

Praise be to Allaah.

Fajr prayer is subh prayer – there is no difference between them. It consists of two rak’ahs. The time for this prayer starts when the true dawn begins, and lasts until the sun rises. There is a prayer that comes before it, consisting of two rak'ahs, which is known as the Sunnah of subh or the two rak’ahs of Fajr.

The phrases salaat al-subh and salaat al-fajr are both used in the Sunnah to refer to this prayer, such as the report narrated by Muslim (656) from ‘Abd al-Rahmaan ibn Abi ‘Amrah who said: ‘Uthmaan ibn ‘Affaan entered the mosque after Maghrib prayer and sat by himself. I sat beside him and he said: O son of my brother, I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever prays ‘Isha’ in congregation, it is as if he spent half the night in prayer, and whoever prays Subh (Fajr) in congregation, it is as if he spent the entire night in prayer.”

Al-Bukhaari (556) and Muslim (608) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you catches up with a rak’ah of ‘Asr prayer before the sun sets, let him complete his prayer, and if he catches up with a rak’ah of Subh (Fajr) prayer before the sun rises, let him complete his prayer.”

As for calling it Fajr prayer, Muslim (670) narrated from Jaabir ibn Samurah that when the Prophet (peace and blessings of Allaah be upon him) prayed Fajr he would sit in the place where he had prayed until the sun was well risen.

And al-Bukhaari (891) and Muslim (880) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to recite in Jumu’ah and in Fajr prayer, “Alif‑Laam‑Meem. The revelation of the Book… ” [Soorat al-Sajdah, no. 32] and “Has there not been over man a period of time” [Soorat al-Dahr, no. 76].

And al-Bukhaari (555) and Muslim (632) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Angels come to you in succession by night and by day, and they meet at Fajr prayer and at ‘Asr prayer, then those who stayed among you ascend and He (Allaah) asks them, although He knows best, ‘How did you leave My slaves?’ They say: ‘We left them when they were praying and we came to them when they were praying.’”

See also question no. 65941 and 26763 for information on the time of Fajr (Subh) prayer, and question no. 65746 for more information on the Sunnah of Fajr prayer.

And Allaah knows best.

هل توجد صلاة سنة بعد صلاة الفجر ؟.

الحمد لله

ليس لصلاة الفجر صلاة سنة بعدها .

أما قبلها فلها سنة راتبة ؛ ركعتان ، وهي آكد السنن الرواتب ، حتى كان النبي صلى الله عليه وسلم لا يدعهما حضراً ولا سفرا . فعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ : ( لَمْ يَكُنْ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى شَيْءٍ مِنْ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَيْ الْفَجْرِ ) رواه البخاري (1163) ومسلم (724) .

وفي فضلها قال النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( رَكْعَتَا الْفَجْرِ خَيْرٌ مِنْ الدُّنْيَا وَمَا فِيهَا ) رواه مسلم (725) .

ويسن أن يقرأ المصلي فيهما بالكافرون والإخلاص ؛ لما روى مسلم (726) عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِي رَكْعَتَيْ الْفَجْرِ : ( قُلْ يَا أَيُّهَا الْكَافِرُونَ ) وَ ( قُلْ هُوَ اللَّهُ أَحَدٌ ) .

ومن فاتته سنة الفجر (القبلية) فله أن يصليها بعد صلاة الصبح .

ودليل ذلك ما رواه الترمذي (422) وأبو داود (1267) عَنْ قَيْسٍ بن عمرو قَالَ : خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأُقِيمَتْ الصَّلاةُ ، فَصَلَّيْتُ مَعَهُ الصُّبْحَ ثُمَّ انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَجَدَنِي أُصَلِّي ، فَقَالَ : مَهْلا يَا قَيْسُ ، أَصَلاتَانِ مَعًا ؟! قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنِّي لَمْ أَكُنْ رَكَعْتُ رَكْعَتَيْ الْفَجْرِ . قَالَ : فَلا إِذَنْ ) . ولفظ أبي داود : ( فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) والحديث صححه الألباني في صحيح الترمذي .

قال الخطابي :

" فِيهِ بَيَان أَنَّ لِمَنْ فَاتَتْهُ الرَّكْعَتَانِ قَبْل الْفَرِيضَة أَنْ يُصَلِّيهِمَا بَعْدهَا قَبْل طُلُوع الشَّمْس " انتهى من "عون المعبود" .

وقال في "تحفة الأحوذي" :

" ( أَصَلاتَانِ مَعًا ؟ ) الاسْتِفْهَامُ لِلإِنْكَارِ . أَيْ أَفَرْضَانِ فِي وَقْتِ فَرْضٍ وَاحِدٍ ؟ إِذْ لا نَفْلَ بَعْدَ صَلاةِ الْفَجْرِ .

( فَلا إِذَنْ )

تَنْبِيهٌ : اِعْلَمْ أَنَّ قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (فَلا إِذَنْ) مَعْنَاهُ : فَلا بَأْسَ عَلَيْك أَنْ تُصَلِّيَهُمَا حِينَئِذٍ , وَيَدُلُّ عَلَيْهِ رِوَايَةُ أَبِي دَاوُدَ بِلَفْظِ : ( فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) , وَرِوَايَةُ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ رَجُلٍ مِنْ الأَنْصَارِ بِلَفْظِ : ( فَلَمْ يَقُلْ لَهُ شَيْئًا ) . قَالَ الْعِرَاقِيُّ : إِسْنَادُهُ حَسَنٌ , وَرِوَايَةُ اِبْنِ أَبِي شَيْبَةَ بِلَفْظِ : ( فَلَمْ يَأْمُرْهُ وَلَمْ يَنْهَهُ ) , وَرِوَايَةُ اِبْنِ حِبَّانَ بِلَفْظِ : ( فَلَمْ يُنْكِرْ عَلَيْهِ ) , وَالرِّوَايَاتُ بَعْضُهَا يُفَسِّرُ بَعْضًا " انتهى باختصار .

والله أعلم .

Gheebah (Gossip, Backbiting)

2011-05-18T11:41:00.000-07:00

Living in non-Muslim societies, it is easy for us to fall into the habits and customs of these lands. We start to set our moral compasses in relation to theirs. Sometimes, we go so far as to think that if what we are doing is better than what they are doing, its acceptable. While this may be true in a society of honorable people, in this society where the woman who wears a one-piece bathing suit instead of a bikini is considered modest, we can not use them to set our compasses.

We have to set our standards much higher. They have to correspond with the teachings and understandings of Islam. Also, we have to recognize that when it comes to morality and values, Islam is the standard. Want to know a prime example? Ever heard of the Golden Rule? It says, "Do unto others as you would have them do unto you." Sound familiar? It should, the Prophet stated the same basic thing. He said,

Narrated Anas: The Prophet said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself." Sahih Bukhari: Volume 1, Book 2, Number 12.

What about the statement, " If you can't say something good, say nothing at all." Here it is in our beloved Prophet's words.

Narrated Abu Huraira: Allah's Apostle said, "Whoever believes in Allah and the Last Day should talk what is good or keep quiet, and whoever believes in Allah and the Last Day should not hurt (or insult) his neighbor..." Sahih Bukhari: Volume 8, Book 76, Number 482.

All this goes to preface the idea that we have to care about each other in a way that is in line with Islam, not the lessor standards of the non-believers. Let them follow us. When we think of gheebah (gossip, backbiting), most of us think that this is the speech as defined by the non-believers - saying something negative about someone - whether truthful or not. But Islam has given it a stronger definition:

Narrated Abu Hurayrah: Allah's Apostle (peace_be_upon_him) said: Do you know what is backbiting? They (the Companions) said: Allah and His Apostle (peace_be_upon_him) know best. Thereupon, he (the Prophet) said. "Backbiting implies your talking about your brother in a manner that he does not like." It was said to him, "What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said, "If (that failing) is actually found (in him) what you assert, you in fact backbiten him, and if that is not in him it is a slander." Sahih Muslim: Book 31, Number 6265, Abu Dawud, Ahmad, Tirmidhi, others...
and

Al-Muttalib ibin Abdullah said, "The Messenger of Allah said, 'Gheebah (gossip, backbiting) means that a man mentions about a person something which is true, behind his back." (Al_Suyuti, Zawa'id Al Jami from the report of al Khara'iti in Masawi Al Akhlaq. Malik reported something similar with a Mursal Isnad as mentioned in Al-Sahihah, No. 1992)

Just imagine the high standards that Islam has set, that this horrible sin is not even confined just to the oral or written statement.

Hasan Ibin Al Makhaariq reported that "Once a woman visited Aisha and when the woman got up to leave, Aisha made a sign with her hand indicating to the Prophet that the woman was short. The Prophet immediately chastised her, saying, "You have backbitten!" (Ibin Jareer tafseer Al Quraan al AdHeem, vol. 4, p. 328)

and

Narrated Aisha, Ummul Mu'minin: I said to the Prophet (peace_be_upon_him): It is enough for you in Safiyyah that she is such and such (the other version than Musaddad's has:) meaning that she was short-statured. He replied; "You have said a word which would change the sea if it were mixed in it..." Sunan Abu Dawud: Book 41, Number 4857:

Here we can see that Gheebah (gossiping, backbiting) is also what we do that a person may dislike if done in reference to them.
This is a serious sin. I know it is easy to underestimate its worth, but Allah has warned us about it in His Glorious Book,

O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful. [49:12]

Allah described backbiting as an act of eating our brothers or sisters flesh. But don't think of this as only metaphorical. Our beloved Prophet, sall'Allahu alayhi wasalam proved this to us in one of his great miracles.

Ubaid, the freed slave of the Prophet, reported that someone came to the Prophet and showed the Prophet two women who were fasting and said that they were dying of thirst. The Prophet turned away silently refusing to give permission for them to break their fast. So, the man begged him again, mentioning that the women were on the verge of death. The Prophet then said, bring them to me and bring along a bowl. When they turned to him, he turned to one and told her to vomit in the bowl. She complied, spitting up a mixture of vomit, blood, pus and pieces of flesh which half filled the bowl. He then turned to the other and had her do the same. After the bowl was filled, he said, "Verily these two have fasted from what Allah has made halal for them and broken their fast from what Allah has made haram. They spent their fast eatting the flesh of others." [Ahmad]

These women gave up food and drink - halal substances, and instead partook of the flesh of their brothers and sisters. So distasteful was this fare that it made them sick to the point of near death. Subhanallah!

Further, our scholars have warned us and have warned us to repent from it: Al Qurtubi said, "The scholars agree that it is a major sin, and that the committing of this sin necessitates repentance (tawbah) to Allah" (Al-Qurtubi, Tafsir of Surat Al Hujirat).

The Prophet has warned us of great punishments which may befall us as a result of committing this sin:

Narrated Abu Barzah al-Aslami: The Prophet (peace_be_upon_him) said: "O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces him in the open for everyone to see, even if he hid it in the innermost part of his house." Sunan Abu Dawud: Book 41, Number 4862, Sahih Sunan Al Tirmidhi (1655), Ibin Hiban, Hasan by Al Albani, Ghaybah al-Muram, 420

See, we talk about others, exposing them and Allah gives us a taste of our own medicine - exposing us. Which of us has no secret which would harm us if exposed? Who among us can afford to risk this punishment? Allah Protect us form his Wrath.

We have to be very careful. Remember, on the day of Judgement, Allah may forgive us the sins we committed against Him, but He will not take away our rights as individuals. A person will have the right to take our good deeds or even give us their bad deeds because of crimes we have committed against them. One of these crimes is gheebah, where we sacrifice the honor of our brothers and sisters.

Narrated Abu Hurayrah: Allah's Apostle (peace_be_upon_him) said: "Do you know who is poor?" They (the Companions of the Prophet) said: "A poor man amongst us is one who has neither dirham with him nor wealth. He (the Prophet) said: "The poor of my Ummah would be he who would come on the Day of Resurrection with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire." Sahih Muslim: Book 31, Number 6251

Let's reflect on this. Here we are. We thought we were doing good. We prayed. We fasted. We worked hard on doing good deeds. Yet, there we will be on the day of Judgement. We will have survived all of the horrible trials, the judgement, the bridge and the huge thorns which snatch us according to our deeds and throws us into Hell. (Sahih Bukhari: Volume 8, Book 76, Number 577). We will have been through all this, only to lose all our good deeds because we could not or would not control our tongue.

On this day, we will stand there and be asked by those whom we harmed for their rights. A person whom we have backbitten may take that one crucial deed that means Heaven or Hell. How many deeds can you afford to GIVE away? Personally, I don't feel that I can spare one. Subhanallah! On this day, the mother will drop her load. Your mother will not know you or care about you! Your mother! The Prophets will be saying, "I am not fit for that" The Prophets! What chance do you or I have??? We must not give ourselves so much credit that we actually have the gall to believe that we can afford to give away even one deed. Allah protect us all.

This is a major sin that we have to guard against. We can not allow ourselves to fall into it. Allah warns us that nothing will be hidden on that day. We will have even our limbs speaking against us or for us:

Allah says,

On the day when their tongues and their hands and their feet shall bear witness against them as to what they did. [24:24]

And Our Prophet warns us to be careful of our tongues, what we say. He also encouraged us with the rewards we get for doing so.

Narrated Sahl bin Sa'd: Allah's Apostle said, "Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him." Sahih Bukhari: Volume 8, Book 76, Number 481:

and

Narrated Abu Hurayrah: Allah's Apostle (peace_be_upon_him) said: "The servant (whose fault) Allah conceals in this world, Allah would also conceal (his faults on the Day of Resurrection.)" Muslim: Book 31, Number 6266

and

Narrated Uqbah ibn Amir:: Whoever covers the faults of believer is like one who has brought to life a female child buried alive. Sunan Abu Dawud: Book 41, Number 4873
Mashallah. The rewards are so great. We should be so careful in this matter to avoid the punishment and to receive the great blessings.

There are a few situations where it is allowed for us to talk about something, but these are limited. Here are a few allowed situations:

Marital advice or protection from possible harm: Fatimah bint Qays went to the Prophet seeking marital advice when both Muawiyah Ibin Abu Sufyan and Abu Jahm had proposed to her. The Prophet told her, "Muawiyah is stingy and tight fisted and Abu Jahm beats his women. So marry Usamah instead." (Muslim, Abu Dawud, At Tirmidhi, An Nisai, and Ibin Majah

Complaint: Narrated 'Aisha: Hind, the mother of Mu'awiya said to Allah's Apostle, "Abu Sufyan (her husband) is a miser. Am I allowed to take from his money secretly?" The Prophet said to her, "You and your sons may take what is sufficient reasonably and fairly." Sahih Bukhari: Volume 3, Book 34, Number 413:

Seeking advice from someone who has the power to help: Abu Hurayrah narrated that a man said, ""O Messenger of Allah! I have a neighbor who is harassing me." He said, "Go and put your belongings on the street." So, the man went and put his belongings on the street. People gathered and asked, "What's wrong with you?" He said, "I have a neighbor who is harassing me; I told the Prophet about it and he told me to go and put my belongings in the street." The people began to say, "O Allah Curse him! (about the neighbor). the neighbor heard about this so he came to the man and told him, "Go back into your house, by Allah I will not disturb you again." Bukhari: Adab Al Mufrad 124 (Al Mundhiri classified its isnad as Hasan in Targhib wal Tarhib)

Now, once we have seen this, we have to reflect upon it. What if we have committed gheebah, what should we do? Al Nawawi said, "The Ulama have said that if you have committed Gheebah, then ask forgiveness for it. Commenting on this, Shiekh Al Albaani said, "This is if you do not fear any worse evil to result from asking him for forgiveness; otherwise, it is enough to pray for him.' (Gossip and its adverse effects on the Muslim Community, Husayn Al Awayishah, 76).

So, how do we repent from this awful deed? We have to first ask Allah to forgive us and make a decision to not repeat it. Then, we go to the person, if possible, and ask them to forgive us. Remember, Allah will forgive us his right, if we ask sincerely, but He will not remove a right from a believer. So we must ask the believer for his forgiveness as well.

One last note: What shall we do if we are in a situation where others are backbiting? We have to first remember Allah, and have them do so as well by advising them nicely. If this does not work, we must leave, because sitting there and listening is as bad as doing the deed. For the scholars agree that a person who is in attendance when a sin is being committed is as guilty as the ones who are committing the sin. Your presence is a kind of approval of the deed. If your friends are angry with you for not participating in their sins, they are not really friends. Why would they want to harm you? Your deen? Or hurt your chances to get to Paradise? Also, remember in doing so, you are protecting the honor of your brother or sister, and look to the reward of doing so:

The Prophet said, "On the Day of Resurrection, Allah will deflect fire from the face of one who defends his Muslim brother's honor in the latter's absence." [At Tirmidhi]

O Allah! Guard our tongues. O Allah! Guard our actions. O Allah! Forgive us our sins against You and ease the hearts of those we have harmed so that they too will forgive us. Ameen

Ruling on Taking Contraceptive Pills Without the Husband's Permission

2011-05-17T08:41:00.000-07:00

Question:

I live with a very violent and temperamental husband. I have four children from him and unfortunately he does on many occassions physically and verbally abuse us. I am now at the age of 40 and with all my children have suffered with poor health during my pregnancies as well as having been physically beaten. My husband is always threatening me with divorce at every small disagreement as well as insisting that I have another child. Is it permissible for me to use contraception without my husband's consent in such a case where my doctor has also advised me against any further pregnacy due to my health and also in light of the violence that my children and I live with (he has on 2 occassions threatened me with a knife). My husband refuses to acknowledge my medical health even though I was on drip in hosital every two days during my last pregnancy and was also using a walking stick due to problems with my hip bones. Please advise.

Answer:

Praise be to Allaah.

It should be noted that the basic principle is that each spouse has the right to have children, so the husband does not have the right to engage in coitus interruptus (‘azl) without his wife’s permission, and the wife does not have the right to use any means of contraception without his permission. See: al-Mawsoo‘ah al-Fiqhiyyah, 3/156.

Ibn Nujaym al-Hanafi said:

The woman’s blocking her womb, as women do to prevent having children, is haraam without the permission of the husband, by analogy with the ruling on his engaging in coitus interruptus (‘azl) without her permission.

End quote from al-Bahr al-Raa’iq, 3/215.

Al-Bahooti al-Hanbali said:

Al-Qaadi said: It is not permissible except with the permission of the husband, because he has the right to have children.

End quote from Kashshaaf al-Qinaa‘, 2/96.

But if there is an obvious reason for the wife not to have children, such as if becoming pregnant will obviously cause her harm according to the testimony of trustworthy doctors, then in this case the husband’s right for her to ask his permission is waived, because the interest of preserving the woman’s health takes precedence over the interest of the husband having children.

The Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Maajah, 2340; classed as hasan by al-Nawawi in al-Adhkaar, p. 502

In fact the scholars stated that it is permissible for a pregnant woman to abort the pregnancy so long as it is in the early stages, if continuing the pregnancy will result in harm to her health. See the answer to question no. 82851.

In the Fataawa of Shaykh Ibn Baaz (may Allah have mercy on him) it says: I am a married woman and my husband refuses to let me take birth control pills because he does not understand the exhaustion that I feel and the harm that pregnancy could cause me. I took birth control pills without my husband’s knowledge; is there anything wrong with that?

The Shaykh replied: If you can avoid doing that, that will be more on the safe side. But if the harm and hardship is severe, there is nothing wrong with it; otherwise not taking pills is more on the safe side. Obedience to the husband is obligatory unless the harm would be great and too difficult for you, because Allah, may He be glorified, says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

End quote from Majmoo‘ Fataawa Ibn Baaz, 21/183

It is better for you to try to work the matter out with your husband and reach an agreement between yourselves; the man has to pay attention to his wife’s situation and state of health.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If the husband sees that his wife will be affected by becoming pregnant, then he should give her permission to use contraception or he himself should use contraception, out of kindness to her, until she becomes strong enough for that.

End quote from Fataawa Noor ‘ala al-Darb.

With regard to the bad treatment of the husband’s part and his harsh attitude, that is not an excuse not to have children, because Allah may make this child a compensation and put a great deal of good in him, as He says (interpretation of the meaning) “And who brings out the living from the dead and brings out the dead from the living” [Yoonus 10:31].

And Allah says (interpretation of the meaning):

“If you dislike them, it may be that you dislike a thing and Allâh brings through it a great deal of good”

[al-Nisa’ 4:19].

And Allah knows best.

Answered by IslamQA.com

Wearing a Thobe in a non-Muslim Country

2011-05-12T09:28:00.000-07:00

My question is concerning the permissibility of wearing a thobe in public every day in a Western country (Canada). Does wearing a thobe in such circumstances come under the heading of libaas ush-shuhrah? The thobe is something that is foreign to the non-muslims here, but I myself personally love the thobe more than the western clothes like pants and jeans and the likes. Not only that, but I also like the fact that it covers the 'awrah more properly than these western clothes. So would there be any sin of arrogance on me if I were to wear a thobe every day to school in a country where it's considered to strange or foreign to wear such clothes? Is this the same thing as wearing garments of fame and vanity?

I've read the other fatwas concerning this matter but I couldn't find anything related to the permissibility of wearing a thobe in situations like this.

Praise be to Allaah.

What is prescribed is for the Muslim to wear the customary clothing of the people of the country in which he is living, so that he will not stand out among them in ways that may harm him or attract backbiting about him, so long as that clothing does not include anything that is contrary to sharee‘ah.

For more information please see the answer to questions no. 20125, and 69789

So long as the Arabic thobe is regarded as foreign or strange in a country and is not acceptable, it is better for you to wear what is customary for the people in your country, whilst making sure that the pants are loose and do not show the shape of the ‘awrah.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

If a Muslim is in a non-Muslim land that is hostile towards the Muslims, or a non-Muslim land that is not hostile, he is not enjoined to differ from them in his outward appearance, because of the harmful consequences that may result from that.

Rather it may be mustahabb or obligatory for a man to be similar to them in his outward appearance sometimes, if there is a religious interest to be served by that, such as calling them to Islam and other good aims.

But in Muslim lands where Allah has caused His religion to prevail and has caused the disbelievers to come under Muslim rule and pay the jizyah, it is prescribed to be different from (the disbelievers in appearance).

End quote from Iqtida’ al-Siraat al-Mustaqeem, 1/471-472.

And Allah knows best.

IslamQA.com

The Ruling Concerning the Braylwiyyah (Barelvi)

2011-05-12T07:28:00.000-07:00

What is the Braylwiyyah sect and what are their beliefs?Question:

Praise be to Allaah.

The Braylwiyyah are a Sufi sect which was born in India at the time of the British rule there.

It's followers concern themselves in exceeding in their love and honour for the Prophets and the "saints" in general, and the Prophet (sal-Allaahu `alayhe wa sallam) specifically.

It's founder was a man by the name of Ahmad Ridhaa Khaan ibn Taqee 'Alee Khaan who was born in 1272 A.H. (1851 C.E.) and called himself Abdul-Mustafaa (slave/servant of Mustafaa, i.e. Muhammad (sal-Allaahu `alayhe wa sallam)).

He was born in the city of Braylee in the province of Uttar Pradesh and was a student of al-Mirza Ghulaam Qaadir Begg who was the older (blood) brother of Mirza Ghulaam Ahmad al-Qaadiyaanee (founder of the Qaadiyaaniyyah sect).

He was of a slim build and known to be shrewd and clever, whilst also being ill-tempered and foul-mouthed. He used to suffer from chronic illnesses, and used to consistently complain of headaches and back pains.

He visited Makkah and studied under some of the scholars there in 1295 A.H. (1874 C.E.).

Amongst his "notable" books are: ((Anbaa. al-Mustafaa)) and ((Khaalis al-I'tiqaad)).

From the beliefs of this sect is that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) has the ability/power to control the creation and all that occurs, and that the "saints" have the ability/power to influence the creation and all that occurs.

And they have exceeded in their belief with respect to the Prophet (sal-Allaahu `alayhe wa sallam) such that they have ascended him to a rank close to that of worshipping him. And they have exceeded in their belief with respect to the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) such that they believe he has knowledge of the unseen, and they deny that he was a human being, rather that he was the light (noor) of Allaah. And they also permit calling for assistance from the "saints" and the Prophets and other than them from the false beliefs. [1}

There is a particular group in Pakistan called the ((Braylwiyyah)) or ((Jamaa'ah Nuwaaree)) which is a reference to their current leader known as ((Nuwaaree)). I ask your excellencies the Sharee'ah ruling regarding them and their 'aqeedah, and the prayer behind them as this is a contentious issue which many people are unaware of the reality. I will mention some of their defective ways and beliefs:

1) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is alive;

2) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is present and all-seeing, especially immediately after Salaat al-Jumu'ah;

3) The belief that the Messenger (sal-Allaahu `alayhe wa sallam) is the foremost intercessor;

4) They believe in "saints" and the dead in their graves, and they offer salaah at the graves requesting them for their needs to be met;

5) Their commendation of domes and lighting up of graves;

6) Their saying "Yaa Rasool, Yaa Muhammad (sal-Allaahu `alayhe wa sallam)";

7) Their hatred towards whoever loudly says "Aameen" and raises his hands in the salaah, considering such a person to be a Wahhaabee;

8) Their great astonishment at the use of the miswaak before the salaah;

9) Kissing the thumbs whilst doing wudhoo., the adhaan and after the salaah;

10) After the salaah, their imaam repeating the aayah:

Allaah sends His prayers on the Prophet and also His angels too [Soorah al-Ahzaab, Aayah 56].

11) They gather after the Salaat al-Jumu'ah standing and reciting anaasheed and sending praises (to the Prophet (sal-Allaahu `alayhe wa sallam));

12) After they complete the Noble Qur.aan in the Salaat at-Taraaweeh in the month of Ramadhaan, they prepare alot of food and distribute it in the dining area of the masjid, in addition to sweets;

13) They build masaajid and seek much importance in decorating them, writing ((Yaa Muhammad)) above the mihraab (standing place of the imaam);

14) They consider themselves the people of the Sunnah and correct 'aqeedah and that (all) others are in error;

15) What is the Sharee'ah ruling regarding performing the salaah behind them (their imaam), considering I am a medical student in Karachi and live next door to the masjid where they are in (overall) control (i.e. their beliefs and practices prevail)?

Response:

Whoever has these characteristics and attributes, then it is not permissible to offer your salaah behind them (their imaam), and whoever knows of their condition, then their salaah is not correct. This is because most of their characteristics and attributes are of kufr and bid`ah which negate the tawheed (oneness) with which Allaah had sent His messenger and revealed in His Book, and that which conflicts with the Qur.aan, such as His (Subhaanahu wa Ta'aala) saying:

Verily, you (Muhammad) will die and verily, they (too) will die [Soorah az-Zumar, Aayah 30]

And His saying:

And the mosques are for Allaah (alone), so invoke not anyone along with Allaah [Soorah al-Jinn, Aayah 18]

And their bid`ah which they practice should be detested with good manners, and if they accept (and leave these pratices) then all praise is for Allaah (alone); And if they do not accept (and continue in these practices) then you should leave them and offer your salaah in the masjid of the Ahlus-Sunnah. And in this, with respect to Ibraaheem (alayhis-salaam) there is a good example:

And I shall turn away from you and from those whom you invoke besides Allaah. And I shall call on my Lord; and I hope that I shall not be unblest in my invocation to my Lord [Soorah Maryam, Aayah 48].

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -

Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Qu'ood

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 2, Page 396, Fatwa No.3090

[1] http://www.islam-qa.com/en/ref/1487/Braylwiyyah

Women Attending Halaqas (Study Circles) and Islamic Conferences with Men

2011-05-05T12:18:00.000-07:00

Question:

Is it permissible for women to go to mosques and the (Islamic) study lessons (circles)?
Answer:

Yes. It is permissible for women to go to mosques and the (Islamic) study lessons (circles), however so long as they are covered and are (seated) behind the men.

The Prophet (peace be upon him) said: "The best of the rows for the men are the front rows and the worst of them are the last ones, and the best of the rows for the women are the last ones and the worst of them are the first ones." (Sahih Muslim, 1/326)

Sheikh Saleh Bin Fowzan; Al-Muntaqa min Fatawa, Vol. 3, Pg. 58, Fatwa No. 87

**********************************************************************************

Question:

Is it permissible for the woman to attend Islamic conferences?
Answer:

If the conference is knowledge based and she can benefit and that the women are segregated from the men just as the Prophet (Sallaallaahu 'alaihi wa 'alaa aalihi wa sallam) used to do on the day of Eid when he would admonish the men and then go and admonish the women, so if they are segregated and that they do not travel there except with a mahrum and a speaker be installed for them then there is no harm for them Inshaa Allaah.

Shaykh Muqbil bin Haadee
Ghaaratul Ashritah, volume 2, page 192

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Question:

I would like to know whether it is right for women to have halaqas or study circles excusively for sisters in the mosque or at a home. I heard it is not right for sisters to have their own gatherings but rather to learn from the ulama whenever there is an opportunity.

Would you please clarify this and give me a detailed answer, as, if it is wrong I would not like to participate in them. And how would I explain to sisters who think it is better for them to spend the time learning rather than waisting time or going to the malls.

Answer:
Praise be to Allaah.

There is no reason why women should not have study circles that are exclusively for them, whether that is in the mosque or in one of their houses. Rather this is something that is prescribed in Islam. The women asked the Messenger (peace and blessings of Allaah be upon him) to give them a special session separate from the men, and he responded to their request.

Al-Bukhaari (7310) and Muslim (2634) narrated from Abu Sa’eed that a woman came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, the men have taken all your time; give us a day when we can come to you and you can teach us what Allaah has taught you.” He said, “Gather together on such and such a day in such and such a place (according to a report narrated by Ahmad (7310), your appointment is in the house of So and so).” So they gathered and the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them and taught them what Allaah had taught him. Then he said, “There is no woman among you whose three children die (before her) but they will be a shield for her from the Fire.” A woman asked, “O Messenger of Allaah, what about two?” and she repeated it twice. He said, “And two, and two, and two.”

Undoubtedly if a woman spends her time seeking knowledge that is better for her than wasting her time in going to the mall etc, but her intention should not be to fill her time so that she will not go to the mall; rather her intention should be to worship Allaah and draw closer to Him by seeking knowledge; to dispel her ignorance so that she can worship Allaah with proper understanding; and to teach other sisters in faith; and to raise a generation that is educated in the basic issues of Islam and its great teachings.

May Allaah bless us with beneficial knowledge and righteous deeds.

IslamQA.com

على ما يجري في الأمّة من حوادث وانتحار

2011-05-01T12:01:00.000-07:00

الحمد لله وحده، والصّلاة والسّلام على من لا نبيّ بعده، وعلى آله وصحبه وأتباعه ومن سار على منهجه إلى يوم الدّين، أمّا بعد:

فإنّ الله سبحانه وتعالى شرّف بني آدم بعبوديّته، وكرّمهم بطاعته، وفضّلهم على كثير من خلقه بأنْ صوّرهم على أحسن الهيئات وأكملها، قال تعالى ﴿لَقَدْ خَلَقْنَا الإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ﴾ [التين: 4]، وقال تعالى: ﴿يَا أَيُّهَا الإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ. الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ. فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ﴾ [الانفطار: 6-8]، وقال أيضا: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلاً﴾ [الإسراء: 70]. وأمرهم بالمحافظة على هذه النّعمة، ونهاهم عن التّعدّي على أنفسهم وأرواحهم فقال سبحانه: ﴿وَلاَ ‏تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء : 29]، وقال أيضًا: ﴿وَلاَ تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ [البقرة: 195]، فسبحان الذي خلق فسوّى والذي قدّر فهدى.

كما رتّب الشرع عقوبةً جسيمةً على من يعتدي على نفسه قتلاً، فعن جندب بن عبد الله رضي الله عنه قال: قال رسول الله صلّى الله عليه وسلّم: «كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ، فَجَزِعَ، فَأَخَذَ سِكِّينًا فَحَزَّ بِهَا يَدَهُ، فَمَا رَقَأَ الدَّمُ حَتَّى مَاتَ، قَالَ اللهُ تَعَالَى: بَادَرَنِي عَبْدِي بِنَفْسِهِ، حَرَّمْتُ عَلَيْهِ الجَنَّةَ»(١- أخرجه البخاريّ في «أحاديث الأنبياء»، باب ما ذُكر عن بني إسرائيل (3463)، من حديث جندب بن عبد الله رضي الله عنه.)، وجعل عذابَه يوم القيامة بما قتل به نفسه، ففي حديث ثابت بن الضّحّاك رضي الله عنه أنّ رسول الله صلّى الله عليه وسلّم قال: «... وَمَنْ قَتَلَ نَفْسَهُ بِشَيءٍ فِي الدُّنْيَا عُذِّبَ بِهِ يَوْمَ القِيَامَةِ ...»(٢- أخرجه البخاريّ في «الأدب»، باب ما يُنهى من السّباب واللّعن (6047)، ومسلم في «الإيمان» (110)، من حديث ثابت بن الضّحّاك رضي الله عنه.) الحديث، وعن أبي هريرة رضي الله عنه أنّ رسول الله صلّى الله عليه وآله وسلّم قال: «مَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ؛ فَهُوَ فِي نَارِ جَهَنَّمَ يَتَرَدَّى فِيهِ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَحَسَّى سُمًّا فَقَتَلَ نَفْسَهُ؛ فَسُمُّهُ فِي يَدِهِ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ؛ فَحَدِيدَتُهُ فِي يَدِهِ يَجَأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا»(٣- أخرجه البخاريّ في «الطّبّ»، باب شرب السّمّ والدّواء به وبما يُخاف منه والخبيث (5778)، ومسلم في «الإيمان» (109)؛ من حديث أبي هريرة رضي الله عنه.).‏

وقد ترك النّبيّ صلّى الله عليه وآله وسلّم الصّلاة على المنتحر، عقوبةً له، وزجرًا لغيره أن يفعل مثله، فعن جابر بن سَمُرَةَ رضي الله عنه قال: «أُتِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِرَجُلٍ قَتَلَ نَفْسَهُ بِمَشَاقِصَ(٤- جمع مِشْقَص: نصل السّهم [حديدته] إذا كان طويلاً غير عريضٍ، فإذا كان عريضًا فهو المِعْبَلَة.)، فَلَمْ يُصَلِّ عَلَيْهِ»(٥- أخرجه مسلم في «الجنائز» (978)، من حديث جابر بن سمرة رضي الله عنهما.).

هذا، ويزداد الأمر شناعةً أن يُقْدِمَ المسلم على قتل نفسه حرقًا، ومعلومٌ أنّه لا يعذّب بالنّار إلاّ الله تعالى، لقوله صلّى الله عليه وآله وسلّم: «... فَإِنَّهُ لاَ يُعَذِّبُ بِالنَّارِ إِلاَّ رَبُّ النَّارِ»(٦- أخرجه أحمد (16034)، وأبو داود في «الجهاد»، باب كراهية حرق العدوّ بالنّار (2673)، عن حمزة بن عمرو الأسلميّ، وصحّحه الألبانيّ في «السّلسلة الصّحيحة» (1565).).

كما شرع الله لعبده من المناهج السّويّة ما يضمن حياته واستقامته ونجاحه، قال تعالى: ﴿أَيَحْسَبُ الإِنْسَانُ أَنْ يُتْرَكَ سُدًى﴾ [القيامة: 36]، وقال تعالى: ﴿وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ﴾ [المؤمنون: 17]، فأمره بالحرص على ما ينفعه في معاشه ومعاده، والابتعاد عمّا يعود عليه بالضّرر والأذى في غير مرضاة الله، قال تعالى: ﴿فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ وَإِلَيْهِ النُّشُورُ﴾ [الملك: 15].

ونهاه سبحانه وتعالى عن اليأس والقنوط، وأخبر أنّ ذلك من ‏صفات أهل الضّلال، فقال: ﴿وَلاَ تَيْأَسُوا مِنْ رَوْحِ ‏اللهِ إِنَّهُ لاَ يَيْأَسُ مِنْ رَوْحِ اللهِ إِلاَّ الْقَوْمُ الْكَافِرُونَ﴾ [يوسف:87]، وقال تعالى: ﴿قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلاَّ الضَّالُّونَ﴾ ‏‏[الحجر:56]‏.

هذا، وإنّ إدارة موقع الشّيخ أبي عبد المعزّ محمّد عليّ فركوس -حفظه الله- تُنكر أشدّ الإنكار على قوالب التّدنّي والانحطاط التي ابتدعتها الحضارة والمدنيّة المعاصرة من الانتحار بإزهاق النّفس وتدمير الأجسام الحيّة بالإحراق كحلٍّ قاتلٍ وتعبيرٍ يائسٍ عن سخطهم على الأوضاع السّياسيّة والاجتماعيّة، الأمر الذي سلكه -في الآونة الأخيرة- بعض أبناء جلدتنا في تقليدهم لهم بسبب ما آلت إليه ظروفهم المعيشيّة الصّعبة، وانعكست سلبا على نفسيّاتهم المتدهورة، وما أعقب الحادث من تخريب وتدمير ونهب وفساد ﴿وَاللهُ لاَ يُحِبُّ الْفَسَادَ﴾ [البقرة: 205].

إنّ التّبعيّة العمياء للمدنيّة المعاصرة في هدم الأبدان وسفك الدّماء وإزهاق الأرواح واتّخاذ وسيلة الانتحار أسلوب إنكارٍ تنافي تعاليم ديننا الحنيف في عقيدته وأحكامه وأخلاقه، ولا مطمع في غايةٍ حسنةٍ وسيلتها محرّمةٌ، والمقاصد مهما عَظُمَ حسنها لا تزكّي الوسائل المحرّمة بحالٍ، إذ تقرّر في القواعد أنّ «الغَايَة لاَ تُبَرِّرُ الوَسِيلَةَ».

إنّ تطبيع شباب أمّتنا المسلمة بهذه الأخلاقيّات المستوردة البشعة لَتتفطّر لها القلوب حسرةً، وتتصدّع لها النّفوس ألمًا، وبغضّ النّظر عمّن يقف وراء هذه الأحداث ويغذّي الشّعوب الإسلاميّة بمثل هذه الأساليب المنكرة، فإنّ إدارة الموقع تذكّر الجميع أنّ واجب المسلم إن أُصيب بأمرٍ من غير فعله فعليه بالصّبر عليه، ولا يجزع منه ولا يقنط من رحمة الله تعالى، فينظر إلى القَدَرِ ولا يتحسّر على الماضي، بل يعلم «أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَأَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ»(٧- جزء من حديث أخرجه التّرمذيّ في «القدر»، باب ما جاء في الإيمان بالقدر خيره وشرّه (2144)، من حديث جابر بن عبد الله رضي الله عنهما، وصحّحه الألبانيّ في «السّلسلة الصّحيحة» (2439)، ونصه: «لاَ يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِالقَدَرِ خَيْرِهِ وَشَرِّهِ، حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَأَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ».)، وعليه بالتّقوى والصّبر والاستغفار، فإنّها مفاتيح الخير والبركة، قال تعالى: ﴿وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ﴾ [آل عمران: 186]، وقال تعالى: ﴿وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا. وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ﴾ [الطلاق: 2-3]، وقال تعالى: ﴿إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾ [يوسف: 90]، وقال تعالى: ﴿فَاصْبِرْ إِنَّ وَعْدَ اللهِ حَقٌّ وَاسْتَغْفِرْ لِذَنْبِكَ﴾ [غافر: 55]، وكما ذكر أهل العلم فإنّ واجب المسلم النّظر إلى القَدَرِ عند المصائب والاستغفار عند المعايب.

هذا، والعبد مأمورٌ بفعل الأسباب وترك العجز مع الاستعانة بالله والتّحلّي بالصّبر، فالأخذ بالأسباب سيرٌ مع الشرع، وترك الأسباب مُنافٍ للأمر الشّرعيّ والحكمة ونقصٌ في العقل، قال صلّى الله عليه وآله وسلّم: «احْرِصْ عَلَى مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللهِ وَلاَ تَعْجَزْ»(٨- أخرجه مسلم في «القدر» (2664)، من حديث أبي هريرة رضي الله عنه.).

كما نذكّر بأنّ المسلم وإن وجب عليه طاعة ولاة الأمر في المعروف، فإنّ الواجب على ولاة الأمر من جهةٍ أخرى أن يَسُوسُوا الأمّة بالحقّ المنزّل، ويُنعشوها بالإسلام، ويُنقذوا أمّتهم من الظّلم والإلحاد ونهب الثّروات وتضييع الحقوق وغيرها من المخازي والمهالك، وينشروا العدل والأمن بما يقتضيه واجب التّقوى، ويملأوا أوطانهم عدلاً بعد أن امتلأت ظلمًا وجورًا، فإنّ سالكي المنهج الرّبّانيّ يرفعهم الله من الحضيض ويمكّنهم في الأرض ليكونوا سادة الدّنيا وقادتها وأساتذتها، قال تعالى: ﴿وَعَدَ اللهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لاَ يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ ﴾ [النّور: 55].

وآخرُ دعوانا أنِ الحمدُ للهِ ربِّ العالمين، وصَلَّى اللهُ على نبيِّنا محمَّدٍ وعلى آله وصحبه وإخوانِه إلى يوم الدِّين، وسَلَّم تسليمًا.

الجزائر: 13 صفـر 1432ﻫ

الموافق ﻟ: 17 جانفي 2011م

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١- أخرجه البخاريّ في «أحاديث الأنبياء»، باب ما ذُكر عن بني إسرائيل (3463)، من حديث جندب بن عبد الله رضي الله عنه.

٢- أخرجه البخاريّ في «الأدب»، باب ما يُنهى من السّباب واللّعن (6047)، ومسلم في «الإيمان» (110)، من حديث ثابت بن الضّحّاك رضي الله عنه.

٣- أخرجه البخاريّ في «الطّبّ»، باب شرب السّمّ والدّواء به وبما يُخاف منه والخبيث (5778)، ومسلم في «الإيمان» (109)؛ من حديث أبي هريرة رضي الله عنه.

٤- جمع مِشْقَص: نصل السّهم [حديدته] إذا كان طويلاً غير عريضٍ، فإذا كان عريضًا فهو المِعْبَلَة.

٥- أخرجه مسلم في «الجنائز» (978)، من حديث جابر بن سمرة رضي الله عنهما.

٦- أخرجه أحمد (16034)، وأبو داود في «الجهاد»، باب كراهية حرق العدوّ بالنّار (2673)، عن حمزة بن عمرو الأسلميّ، وصحّحه الألبانيّ في «السّلسلة الصّحيحة» (1565).

٧- جزء من حديث أخرجه التّرمذيّ في «القدر»، باب ما جاء في الإيمان بالقدر خيره وشرّه (2144)، من حديث جابر بن عبد الله رضي الله عنهما، وصحّحه الألبانيّ في «السّلسلة الصّحيحة» (2439)، ونصه: «لاَ يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِالقَدَرِ خَيْرِهِ وَشَرِّهِ، حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَأَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ».

٨- أخرجه مسلم في «القدر» (2664)، من حديث أبي هريرة رضي الله عنه.

http://www.ferkous.com/rep/Bayan5.php

Reminder and Condemnation Concerning Recent Events and Suicide Bombings

2011-05-01T11:47:00.000-07:00

By Shaikh Ferkous, Algeria

All praise is due to Allah Alone, and peace and blessing be upon the one after whom there is no prophet, upon his Family, his Companions and those who follow him till the Day of Judgment.

Allah سبحانه وتعالى has honored the sons of Adam by enjoining them to worship and obey Him, preferred them to many of His creatures and gave them the best and the most complete forms; Allah عز وجل says:

﴾Verily, We created man in the best stature (mould)﴿ [At-Tîn (The Fig): 4].

Allah تعالى says also:

﴾O man! What has made you careless about your Lord, the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion. In whatever form He willed, He put you together﴿ [Al-Infitâr (The Cleaving): 6-8].

And says:

﴾And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibât (lawful good things), and have preferred them above many of those whom We have created with a marked preferment﴿ [Al-Isrâ' (The Night Journey): 70].

Allah ordered them also to keep this benediction and to not wrong themselves; He says:

﴾And do not kill yourselves (nor kill one another). Surely, Allâh is Most Merciful to you﴿ [An-Nissâ' (The Women): 29].

And He says:

﴾…and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allâh)﴿ [Al-Baqara (The Cow): 195].

So, how great the One Who created everything and proportioned it is!

The sharia has instituted a severe punishment against the one who commits suicide; Jundub Ibn `Abd Allâh رضي الله عنه said, “The Prophet صلى الله عليه وسلم says, “Amongst the nations before you, there was a man who got wounded. Being impatient with pain, he took a knife and cut his hand. The blood did not stop till he died. Allah said, “My slave hurried to bring death upon himself. So, I have forbidden him [to enter] paradise”[1]. His punishment on the Day of Judgment will be as equal as the means with which he kills himself in the worldly life, as it is stated in the hadith reported by Thâbit Ibn Adh-Dhahâk رضي الله عنه that the Prophet صلى الله عليه وسلم says, “…If somebody commits suicide with anything in this world, he will be tortured with that very thing on the Day of Judgment…”[2].

Abu Hurayra narrated also that the Prophet صلى اللهُ عليه وآله وسَلَّم says, “Whoever throws himself purposely from a mountain and is killed will be in the [Hell] Fire falling down into it wherein he will live perpetually forever. Whoever drinks poison and kills himself with it will be carrying his poison in his hand and drinking it in the [Hell] Fire wherein he will remain eternally. Whoever kills himself with an iron weapon will be carrying that weapon in his hand with which he will be stabbing his abdomen in the [Hell] Fire wherein he will stay eternally”[3].

In addition, the Prophet صلى الله عليه وآله وسلم renounced to offer the funeral prayer for the suicide by way of punishment for him and to dissuade the others from doing such act. Jâbir Ibn Samura رضي الله عنه said, “Once, [the dead body of] a man who committed suicide with a long narrow bladed-arrow was brought to the Prophet صلى الله عليه وسلم, but he did not offer the funeral prayer for him”[4].

This being said, committing suicide becomes more horrible if the Muslim does it by the fire. In fact, it is known that none should punish with the fire except the Lord of the fire, according to the hadith where the Prophet صلى الله عليه وسلم says, “…because, none should punish with the fire except the Lord of the fire”[5].

Allah عز وجل instituted for the man the different straight ways, in order to preserve his life, keep his uprightness and guarantee his success; Allah عز وجل says:

﴾Does man think that he will be left neglected (without being punished or rewarded for the obligatory duties enjoined by his Lord Allâh on him)?﴿ [Al-Qiyâma (The Resurrection): 36].

Allah also says :

﴾ …and We are never unaware of the creation﴿ [Al-Mu'minûn (The Believers): 17].

Allah orders him to seek for what may benefit him in the present life and in the hereafter, and to keep away from what may harm him by doing what displeases Allah; Allah تعالى says:

﴾ …so walk in the path thereof and eat of His provision. And to Him will be the Resurrection﴿ [Al-Mulk (The Dominion): 15].

Allah prevents the man from despair and hopelessness and informs him that these attributes are inherent to perverted people and says:

﴾and never give up hope of Allâh’s Mercy. Certainly no one despairs of Allâh’s Mercy, except the people who disbelieve﴿ [Yûssuf (Joseph): 87].

And says:

﴾[Ibrâhîm (Abraham)] said: "And who despairs of the Mercy of his Lord except those who are astray?﴿ [Al-Hidjr (The Rocky Tract): 56].

This being said, the website administration of sheikh Abu `Abd Al-Mu`iz Muhammad `Ali Farkûs – may Allah protect him – condemns strongly the lowly and degraded forms created by the modern civilization, i.e. committing suicide and destroying the human bodies by burning them alive as a fatal solution and a desperate expression of indignation towards the political and social conditions. This has been – recently – adopted by some persons of ours in imitation of the initiators, because of their difficult living conditions; these latter have negative effects on their deteriorated selves. This event (committing suicide) has been followed with destructions, pillage and mischief, though Allah عز وجل says:

﴾ …and Allâh likes not mischief﴿ [ Al-Baqara (The Cow): 205].

Indeed, the blind dependence to the modern civilization in destructing bodies, shedding blood, killing the selves and adopting suicides as a means of reprobation contradict the teachings, the creed, the rulings and the morals of our noble religion. In fact, one should not aspire to reach a good end through prohibited means; the ends, whatever their importance may be, do not justify the means whatsoever; because it is stated in the [Islamic] rules that “The end does not justify the means”.

However, accustoming the young Muslims to such ugly imported moralities hurts and pains significantly the hearts. And regardless of those who are behind these events and provide the Islamic peoples with such reprobated means, the website administration team reminds everyone that it is the duty of the Muslim to be patient when something affects him while he is not the cause of it. He should not worry or give up hope of Allah’s mercy; he should consider the destiny and not regret the past; he should rather know, “That what he had befallen him would not have missed him, and what had missed him would not have befallen him”[6]. He should abide by piety and patience and seek Allah’s pardon, because they are the keys of good and benediction; Allah عز وجل says:

﴾But if you persevere patiently, and become Al-Muttaqûn (the pious) then verily, that will be a determining factor in all affairs (and that is from the great matters which you must hold on with all your efforts)﴿ [Âl `Imrân (The Family of `Imrân): 186].

Allah عز وجل also says:

﴾And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty), and He will provide him from (sources) he never could imagine﴿ [At-Talâq (The Divorce): 2-3].

And says:

﴾Verily, he who fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allâh makes not the reward of the Muhsinûn (good-doers) to be lost﴿ [Yûssuf (Joseph): 90].

And says:

﴾So be patient (O Muhammad صلى الله عليه وسلم). Verily, the Promise of Allâh is true, and ask forgiveness for your fault﴿ [Ghâfir (The Forgiving): 55].

And as some people of knowledge state it, the Muslim should consider the destiny in afflictions and ask Allah’s pardon if he commits sins.

This being said, one is enjoined to make efforts [in all his affairs] and give up laziness while asking Allah’s help and being patient. In fact, making efforts conforms to the sharia and giving it up contradicts the sharia and wisdom and constitutes a lack in reason; the Prophet صلى الله عليه وسلم says, “Observe that which gives you benefit and seek help from Allah and do not be lazy”[7].

We remind also that in addition to the fact that the Muslim, on one hand, should obey the rulers in good, the rulers should, on another hand, lead the nation by the revealed truth, revive it with Islam and rescue it from injustice, atheism, pillage of wealth and violation of rights, in addition to other shameful and evil things. Meanwhile, they should spread justice and security in pursuing the duty of piety, spread justice all over their countries after injustice had been spread all over them. Indeed, Allah brings those who follow the divine way out of the lowest levels and gives them supremacy on earth, and they will be the leaders and instructors of the world; Allah تعالى says:

﴾Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fâsiqûn (rebellious, disobedient to Allâh)﴿ [Al-Nûr (The Light): 55].

Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Safar 13th 1432 H
Corresponding to: January 17th, 2011

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[1] Reported by Al-Bukhâri, chapter of “The stories of the Prophets”, concerning what is said about the Sons of Israel (hadith 3463), on the authority of Jundub Ibn `Abd Allâh رضي الله عنه.

[2] Reported by Al-Bukhâri, chapter of “The good manner”, concening the interdiction of insult and damnation (hadith 6047) and Muslim, chapter of “Faith” (hadith 110), on the authority of Thâbit Ibn Adh-Dhahâk .رضي الله عنه

[3] Reported by Al-Bukhâri, chapter of “Medicine”, concerning drinking poison and using it as a treatment (hadith 5778) and Muslim, chapter of “Faith” (hadith 109), on the authority of Abu Hurayra رضي الله عنه.

[4] Reported by Muslim, chapter of “Funerals” (hadith 978), on the authority of Jâbir Ibn Samura رضي الله عنهما.

[5] Reported by Ahmad (hadith 16034), Abu Dâwûd, chapter of “Jihad”, concerning the detestability of burning the enemy (hadith 2673), on the authority of Hamza Ibn `Amr Al-Aslami. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (hadith 1565).

[6] This is a part of a hadith reported by At-Tirmidhi, chapter of “Destiny”, concerning what is reported about believing in destiny, whether good or evil (hadith 2144), on the authority of Jâbir Ibn `Abd Allâh رضي الله عنهما. This hadith is judged authentic by Al-Albâni in As-Silsila As-Sahîha (hadith 2439). Its wording is as follows, “None can be a believer until he believes in destiny, whether good or evil, and knows that what had befallen him would not have missed him, and what had missed him would not have befallen him”.

[7] Reported by Muslim, chapter of “Destiny” (hadith 2664), on the authority of Abu Hurayra رضي الله عنه.

SOURCE: http://www.ferkous.com/rep/index.php

The Suicide Bomber is Not a Martyr and is in Hell-Fire

2011-05-01T11:24:00.000-07:00

The Words of Shaikh Ibn Uthaymeen Concerning Suicide Bombings

Shaikh Ibn Uthaymeen, may Allaah have mercy upon him, said in his explanation of Riyaadus-Saaliheen (1/165-166), whilst giving some points of benefit from the hadeeth of Suhayb, may Allaah be pleased with him:

"That Allaah's Messenger, sallallaahu alaihi wa sallam, said, "There used to be a king amongst those who came before you, and he had a sorcerer. So when he grew old he said to the king, I have become old so send a boy to me so that I can teach him sorcery" the hadeeth. (Riyaadhus-Saaliheen, no. 30)

Fourthly: That it is permissible for a person to expose himself to danger for a matter of general benefit to the Muslims, because the boy indicated to the king the way in which he would be able to kill him, and which would lead to his demise, which was that he should take an arrow from his quiver etc.

Shaikhul-Islaam (Ibn Taymiyyah) said, "Because this was a Jihaad in Allaah's cause, which caused a whole nation to truly believe, and he did not really lose anything, since although he died he would have to die anyway, sooner or later."

But as for what some people do regarding activities of suicide, tying explosives to themselves and then approaching Unbelievers and detonating them amongst them, then this is a case of suicide and Allaah's refuge is sought. So whoever commits suicide then he will be consigned eternally to Hell-Fire, remaining there forever, as occurs in the hadeeth of the Prophet, sallallaahu alaihi wa sallam. (i.e., his, sallallaahu alaihi wa sallam, saying, "and whoever kills himself with an iron weapon, then the iron weapon will remain in his hand, and he will continuously stab himself in his belly with it in the Fire of Hell eternally, forever and ever." Reported by al-Bukhaaree, no. 5778 and Muslim, no. 109, in the Book of Eemaan.)

Because this person has killed himself and has not benefited Islaam. So if he kills himself along with ten, or a hundred, or two hundred other people, then Islaam will not benefit by that, since the people will not accept Islaam, contrary to the story of the boy. Rather it will probably just make the enemy more determined, and this action will provoke malice and bitterness in his heart to such an extent that he may seek to wreak havoc upon the Muslims.

This is what is found from the practice of the Jews with the people of Palestine so when one of the Palestinian blows himself up and kills six or seven people, then in retaliation they take sixty or more. So this does not produce any benefit for the Muslims, and does not benefit those amongst whose ranks explosives are detonated.

So what we hold is that those people who perform these suicide (bombings) have wrongfully committed suicide, and that this necessitates entry into Hell-Fire, and Allaah¹s refuge is sought and that this person is not a martyr (shaheed). However if a person has done this based upon misinterpretation, thinking that it is permissible, then we hope that he will be saved from sin, but as for martyrdom being written for him, then no, since he has not taken the path of martyrdom. But whoever performs ijtihaad and errs will receive a single reward (if he is a person qualified to make ijtihaad)."

(End of the Shaikh's words)

Suicide Bombings in the Scales of Islamic Law

2011-05-01T10:54:00.000-07:00

Author: Imaam Muhammad Naasir-ud Deen Al-Albaanee

Chapter: The Fatwaa of the Muhaddith, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee (rahimahullaah)

Question: It has is reported from your eminence that you do not sanction suicide missions. We therefore seek from you a clarification of the issue.

Answer: It is uniformly known amongst the Scholars that it is not permissible for a Muslim to commit suicide to relieve himself of a calamity "financial, painful illness that is terminal or any other thing that has befallen him. Suicide to relieve oneself from these types of hardships is without a doubt Haraam.

There are Hadeeth reported in Saheeh Al-Bukhaaree and Muslim that imply that a person taking his own life by consuming poison or piercing himself or any other means (that result in his death) shall result in him being punished with that same mode of death until the Day of Resurrection. Some of the scholars have understood that the person who commits suicide dies as a Kaafir or an unbeliever since the one who commits such an act has malice and distain for His Lord because of the calamities he has faced without patience.

Without a doubt, a (true) Muslim could never reach the level whereby he contemplates such a heinous act, let alone carry out the act of taking his own life. In most cases the individual who takes his own life is not a Mu'min "true believer. Yet it is conceivable that a Muslim may be affected by a contagious evil ideology that may lead him to commit suicide. It is conceivable that such an act could take place. Due to this we say with full conviction and certainty that he (the one who commits suicide) is not a true believer.

This is similar to the one who abandons prayer out of Juhood (stubborn rejection) of its legislation and passes away a Muslim named Ahmad bin Muhammad. But if it was known that he denied/disavowed prayer then he is not to be buried within the Muslim burial ground. The same (conditions and verdict) is for the one who commits suicide and it becomes known that his suicide was due to malice and distain for His Lord because of the calamities he faced. We now turn our attention to suicide missions. These suicide missions became infamously known (around the world) because of the Japanese practice of Kamikaze. A man would hurl his warplane towards an American naval vessel, effectively destroying himself along with the plane and as many enemy soldiers as he could muster. All suicide missions in our current time are unsanctioned deeds that are all to be considered Haraam (prohibited).

The suicide missions may be of the type that renders its practitioner eternally in the Fire or it could be the type that renders its practitioner to be from those who shall not reside eternally in the Fire as I have just explained. But to view these suicide missions as a being a means to draw near to Allaah (praiseworthy act of worship) by killing oneself today for his land or his country then we say No (it is not an act that is praiseworthy). These suicide missions are not Islamic period! In fact I say today that which represents the Islamic reality not the reality that is sought by a few of the (improperly) overly active Muslims that there is no Jihaad in the Islamic lands at all. Surely there is combat in numerous Muslim countries, but there is no Jihaad that is established under a (solely) Islamic banner, and that is established upon Islamic regulations. From these (missing) regulations are that a soldier is not permitted to act as he (individually and singularly) wishes. He is not permitted to decide for himself what it is that he is to do. Rather he is to be bound to an order from a commander. In turn this commander is not an individual who claims the position (of leadership) for himself and makes himself commander. Rather the commander is delegated the authority from the Khaleefah of the Muslims.

So where is the Khaleefah for the Muslims today? Where is the Khaleefah, or for that matter a ruler who raises (solely) the banner of Islaam and calls Muslims to draw near him and perform Jihaad in the way of Allaah (alone)? As long as (we affirm) that Jihaad, according to Islamic (regulations), must fulfill the prerequisite of it being (solely) under the banner of Islaam and (we find that) this banner does not have a commander (during the current era), then we (state) that an Islamic suicide is not permitted (as it is performed today). I am well aware of the fact that suicide was known in the past generations of those who fought with spears, swords and arrows. Some of the forms of that warfare resembled suicide (dueling to the death). Examples of this was when an individual would surge forward and face a large contingent of unbelievers and polytheists striking them from the right and the left and (all the while knowing) that few would escape this predicament safely. Therefore is that action permitted? We answer that at times it would be permitted and other times it would not be permitted. If the commander of the army is the Messenger of Allaah and he gave permission to that individual, then it is permitted for him. But for that individual to decide for himself then it is not permitted because it is considered a perilous, hazardous action (at the least) if we do not say that it is a gamble (as well). (Therefore) such an act is not permitted without the explicit order of the Muslim ruler or the Khaleefah of the Muslims. Why? What should be done is that the ruler or the Khaleefah should assess the situation with great care. He is the one who has the knowledge of when it is most appropriate to attack the enemy 100 Muslims facing 1000 (or more or less of) the enemy. He is the one to order the advance, knowing that from them there may be tens who shall die, and knowing that the eventual victory is for the Muslims. Therefore when the commander of the army of Muslims delegated that duty by the Muslim Khaleefah orders a single soldier to employ a particular action from the contemporary means of suicide (missions during the battle) then this is to be considered Jihaad in the way of Allaah. But for a young man, blind (to the realities and intricacies of war) to decide on his own, - as we often hear to climb the face of a mountain and enter into a fortified location used by the Jews and kill some of them and be killed in the process what is the benefit of such a deed? These are solely individualized acts that do not have a positive consequential result that is benefiting to the Islamic Call.

Therefore we say to the Muslim Youth, Protect your lives, on the condition that you (use it) in learning your Deen and your Islaam. Become acquainted with it properly and act according to it to the best of your abilities. This course of action and deed, slow and tedious as it may seem, is the deed that shall bear the desired fruit that is sought after by all Muslims, regardless of their varying ideologies and methodologies. All are in agreement that Islaam should be what (we use) to govern, but they dispute in the path (to that objective). Surely the best guidance is that of Muhammad ( sallallahu alayhee wa salaam).

The Reality of Sufism

2011-04-27T16:29:00.000-07:00

By Shaykh Rabee Ibn Hadee al Madkhalee

Foreword

All praise and thanks are for Allaah alone, and may blessings and peace be upon the one after whom there is no Prophet, to proceed:

This is a lecture, which I gave to the students of Daarul-Hadeeth in Makkah in the year 1401H, entitled, ‘The Reality of Sufism in Light of the Qur'aan and the Sunnah.’ Then some sincere well-wishers requested that it be printed and published for the benefit of the people in general. I responded to this request despite time constraints. In preparing it I kept in mind the level of understanding of the students to whom the lecture was given, it is therefore, easy to understand whilst covering the various aspects of the subject, and all praise and thanks are for Allaah. I ask Allaah, the Most High, to make it of benefit to every seeker of the truth, and Allaah is aware of our intentions.

Muhammad ibn Rabee' ibn Haadee al-Madkhalee
Makkah.
6/3/1404H.

Introduction

All praise and thanks are for Allaah, we praise and thank Him, we seek His aid, and we seek His forgiveness. We seek Allaah's refuge from the evils of ourselves and from our evil actions. Whomever Allaah guides then none can misguide him, and whomever Allaah misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner, and I testify that Muhammad is His slave and His Messenger. Toproceed:

Allaah, the Blessed and Most High, created us and placed us in this life for a very great and wise purpose, which He loves and is pleased with, and it is the worship of Him, alone, with no partner for Him. Allaah, the Most High, says:

“I have not created the jinn and the men except that they should worship Me.” [adh-Dhaariyaat 51:56]

Then Allaah distinguished mankind from the rest of creation in that He blessed them with intellect by which they are able to know their Lord, and they are able to distinguish between that which will benefit them and that which will harm them. Furthermore, from His Mercy upon His servants, He,the One free and far removed from all imperfections, did not leave them in a state of having to rely upon the intellect alone in order to distinguish good from evil. Rather He sent the Messengers, and sent down the Revealed Books to them containing whatever Allaah ordered, prohibited or prescribed, therein lying the success and well-being of mankind in this world and the Hereafter.

So after the sending of the Messengers there remained no plea or excuse for one upon misguidance, or for one deviating from the way of Allaah. Rather such a one is deserving of punishment. Allaah, the Most High, says:

“Messengers as bearers of good news as well as a warning in order that mankind should have no plea against Allaah after the Messengers.” [an-Nisaa' 4:165].

Allaah ended and completed the succession of Messengers with our Prophet Muhammad 􀁕, so he is the final and best of the Messengers, and He sent down the best of the Revealed Books to him. Therefore his Sharee'ah is the most complete and comprehensive revealed way. Then he 􀁕 did not pass on to join the highest company of Angels until Allaah had completed the religion and perfected His favour, as Allaah, the Most High, says in the Aayah which was sent down shortly before his 􀁕 death, and that was on the Day of 'Arafah whilst he was in the place of standing during the Farewell Pilgrimage:

“This day, I have perfected for you your Religion, and completed My Favour upon you, and have chosen for you Islaam as your Religion.” [al-Maa'idah 5:3].

So there remained no scope for anyone, no matter who he is, to introduce anything new into the religion, nor to remove anything from it. Furthermore the first thing which Allaah's Messenger 􀁕 called to was Tawheed(worshipping Allaah in His Oneness) which is expressed by the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. He spent thirteen years in Makkah calling to this statement and not calling to anything besides it, likewise all the previous Messengers called to this statement and there was not a single one of them except that he began calling his people by saying:

“Worship Allaah! You have no other deity worthy of worship but Him.” [al-A'raaf 7:59].

So Tawheed is the essence of all that the Messengers came with, the goal of all of them, and the central principle of all that they called to, that upon which they were based and for which they were sent. The proof for this can be seen in many Aayaat, amongst them, the Saying of Allaah, the Most High:

“And verily, We have sent among every nation a Messenger (proclaiming): ‘Worship Allaah (alone) and avoid the false deities.’ Then of them were some whom Allaah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). " [an-Nahl 16:36]

The Saying of Allaah, the Most High:

“Indeed, We sent Noah to his people and he said: `0 my people! Worship Allaah! You have no other deity worthy of worship but Him. Certainly, I fear for you the torment of a Great Day.” [al-A'raaf 7:59].

The Saying of Allaah, the Most High:

“And to (the people of) 'Aad (We sent) their brother Hood, he said: ‘O my people! Worship Allaah! You have no other deity worthy of worship but Him. Will you not fear (Allaah).’” [al-A'raaf 7:65].

The Saying of Allaah, the Most High:

“And to (the people of) Thamood (We sent) their brother Saalih. He said: ‘O my people! Worship Allaah! You have no other deity worthy of worship but Him. He brought you forth from the earth...” [Hood 11:61].

The Saying of Allaah, the Most High:

“And to (the people of) Madyan (We sent) their brother Shu'ayb. He said: ‘O my people! Worship Allaah! You have no other deity worthy of worship but Him.’” [Hood 11:84].

There are many other Aayaat which state that the call to Tawheed was the first thing which the Messengers called their people to, since Tawheed is the foundation of Islaam which is the religion of all the Messengers and Prophets.

Then when the foundation is established the rest of the acts of worship and rulings are built upon it. This does not mean that the caller should treat the other branches of Islaam lightly, but there is agreement that no action will be correct, nor will it be accepted if the 'Aqeedah (creed and belief) of the person doing it is not right and correct. Just as it is not correct for us to build a house until we have made its foundations sound: if this is not done then it will quickly collapse and fall. This reality is emphasized by the fact that shirk (directing any part or form of worship, or anything that is Allaah's right to other than Allaah) which is the opposite of Tawheed is a greater sin and crime than any other sin. Therefore Allaah, the Most High, informs that He will not forgive anyone who dies upon shirk. Allaah, the Most High, says:

“Verily! Allaah forgives not (the sin of) setting up partners in worship with Him (shirk), but He forgives whom He pleases other than that.” [an-Nisaa 4:116]

So every sin which a person may commit which is less than associating others in worship with Allaah (shirk) and unbelief (kufr), then there is hope that Allaah will forgive the person that sin and will enter him into Paradise as long as he is free from the stain of shirk. However one who dies upon shirk, even if he claims to be upon Islaam, then his destiny is certainly the Hell-Fire, may Allaah save us from it.

Therefore, it is essential that we are aware of this tremendously important matter, so that we call the people to Tawheed and warn them against associating others in worship along with Allaah, and that we place that at the head of the list of what we call to.

Then when Allaah's Messenger 􀁕 sent Mu'aadh to Yemen to call the people to Allaah he taught him how to begin his call. He taught him to begin with that which was most important and to follow it with that which comes next in importance. Ibn 'Abbaas radiyallaahu 'anhumaa, reports:

“When Allaah's Messenger 􀁕 sent Mu'aadh to Yemen he said to him: You are going to a people from the people of the Book so let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah - and in a narration: that they should single Allaah out (Tawheed) - so if they obey you in that then inform them that Allaah has obligated upon them five Prayers in every day and night. So if they obey you in that then inform them that Allaah has obligated upon them a charity, which is to be taken from their rich and given to their poor. So if they obey you in that, then beware of taking the best parts of their wealth, and beware of the supplication of the oppressed since there is no screen between it and Allaah.”

[Al-Bukhaaree and Muslim].

So the evidence for this in the Hadeeth is that he 􀁕 taught him how to give the da'wah (invitation to Islaam), and that he should begin by calling to Tawheed before everything else. Then when they enter into Tawheed he was to call them to the other prescribed actions, beginning with the Prayer, which is the chief of all actions of worship. So every caller to Allaah must take Allaah's Messenger 􀁕 as his guiding example.

O brothers, when this is known, then you must be aware that there are a number of destructive calls which have been established amongst the ranks of the Muslims and which have shaken and damaged the beliefs held in their hearts. They have polluted the pure Islamic 'Aqeedah, and have grown by stages to reach such a dangerous level that they have led to the splitting of the Muslims into sects and parties, about which the Prophet 􀁕 said:

“Indeed those who were before you, from the People of the Book, split into seventy-two sects, and this religion will split into seventy-three. Seventy-two in the Fire and one in Paradise, and it is the, Jamaa'ah

(Reported by Ahmad and Aboo Daawood and declared hasan by al-Haafidh [Ibn Hajr]).

Then there is no doubt that each one of these sects claims for itself that it is the saved sect, and that it is correct, and that it alone follows the Messenger 􀁕. But the way of truth is a single way and it is the one which leads to salvation, and any other way is one of the ways of misguidance which leads to destruction as occurs in the Hadeeth of Ibn Mas'ood radiyallaahu 'anhu, who said: Allaah's Messenger drew a line with his hand and said: “This is the Straight Path of Allaah. " Then he drew lines to its right and to its left, then he said: "These are the (other) paths, there is not a single path from them except that there is a devil upon it calling to it." Then he recited:

“And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [al-An’aam 6:153 – Saheeh : Reported by Ahmad an an-Nasaa’ee].

So the way of truth is to cling to the Book of Allaah and the Sunnah of Allaah's Messenger 􀁕 as occurs in the Hadeeth:

“I have left amongst you two things with which you will not go astray: The Book of Allaah and my Sunnah, and they will not be separated till they come to me at the Pond. [Saheeh- reported by al-Haakim].

Allaah's Messenger 􀁕 also gave us the good news that a group from his Ummah would remain upon the truth till the Day of Resurrection. Jaabir ibn 'Abdullaah reports that I heard Allaah's Messenger 􀁕 say:

“A group of my Ummah will not cease to fight victoriously upon the truth until the Day of Resurrection”

(Reported by Muslim).

My brother, this is an introduction to the topic, which I shall deal with and that is: ‘The Reality of Sufism in Light of the Qur'aan and the Sunnah.’ This is because Sufism has greatly affected the lives of the Muslims since the third century after the Hijrah until the present day, and reached its peak in the last centuries. It has greatly affected the beliefs of the Muslims and has diverted it from its true course, which was laid down in the Noble Qur'aan and the pure Sunnah.

This is the most dangerous aspect of Sufism since Sufi thinking has become combined with veneration of the pious people and shaykhs and exaggeration in veneration of the dead, just as it has become combined with the saying that everything in existence is in reality Allaah (wahdatul-wujood), not to mention the other aspects of Islaam which Sufism has corrupted, in that its followers are characterized by dependence upon others whilst falsely claiming to depend upon Allaah, and by their monasticism. Likewise they have removed the spirit of jihaad, which is to fight in the way of Allaah, with what they claim to be the greater jihaad, i.e. striving against ones own soul (jihaadun-nafs).

They base this upon the saying: "We have returned from the lesser jihaad to the greater jihaad: striving against ones own soul." Whereas this is a baseless Hadeeth and has provided the opportunity in the previous two centuries for colonialist powers to occupy most of the Muslim lands, and Sufism has not ceased pitching its tent in all areas of the lands of the Muslims.

Definition of Sufism

Why is it called by this name? The word Sufism is taken from a Greek word 'Sophia' meaning wisdom. It is also said that it is a word referring to the wearing of woollen (soof) clothing, and this saying is the most probable since wearing woollen clothes was a sign of Zuhd (abstemiousness/disassociation from the worldly life).

It was said that this was done in order to resemble 'Eesaa ibn Maryam 'alaihis-salaam. Shaykhul-Islaam Ibn Taymiyyah rahimahullaah, mentions in al-Fataawaa (11/7) from Muhammad ibn Seereen [A Famous tabi'ee who died in the year 110H] that it reached him that a certain people had taken to wearing woollen clothes in order to resemble 'Eesaa ibn Maryam, so he said:

“There are a people who have chosen and preferred the wearing of woollen clothes, claiming that they want to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet 􀁕 used to wear cotton and other garments.”

The First Appearance of Sufism

As regards the first appearance of Sufism, then the word ‘Sufism’ was not known in the time of the Companions, indeed it was not well-known in the first and best three centuries. Rather it became known after the end of the first three centuries.

Shaykhul-Islaam Ibn Taymiyyah rahimahullaah, mentions that the first appearance of Sufism was in Basrah in 'Iraaq, where some people went to extremes in worship and in avoiding the worldly life, such as was not seen in other lands. [Al-Fataawaa (11/6)]

How Did Sufism Begin?

When Sufism first began it was not something totally distinct and separate, but was merely a matter of going to the extreme in avoidance of the worldly life, and persisting in dhikr (remembrance of Allaah) and experiencing such great fear whilst remembering Allaah that it sometimes lead to a person falling unconscious or falling dead when hearing an Aayah which mentions a threat of punishment. This is seen in the story of Zuraarah ibn Awfaa thejudge of Basrah who recited:

“Then, when the trumpet is sounded.” [al-Mudaththir 73:8].

in the Fajr Prayer and fell down dead. Similarly the story of Aboo Jahr the blind man, when Saalih al-Murree recited to him and he fell down dead.

Others from them were dumbstruck upon hearing the Qur'aan recited. Shaykhul-Islaam Ibn Taymiyyah says, commenting upon this: “This was not found to occur amongst the Companions, so when it appeared a group of the Companions and the tabi'een such as Asmaa' bint Abee Bakr and 'Abdullaah ibn az-Zubayr and Muhammad ibn Seereen criticized that since they saw that it was an innovation and contrary to what they knew from the manners of the Companions.”

Also Ibnul ]awzee says in Talbees Iblees: “Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore the seekers of the Hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live.” [Talbees Iblees p.161]

Shaykh Aboo Zahrah rahimahullaah, said, concerning the reason for the appearance of Sufism and the sources from which it sprung:

“1. The first source: Some of the worshippers amongst the Muslims turned all their attention to avoidance of the worldly life and to cutting themselves off in order to worship. This first began in the lifetime of the Prophet 􀁕 when some of the Companions decided to spend the night striving in Prayer and abandoning sleep. Others decided to fast every day without fail. Others decided to cease having marital relations with women. So when that reached the Prophet 􀁕 he said: What is wrong with a people who say sucb and such. But rather I fast and I refrain from fasting,1 pray and 1 sleep, and I marry women. So whoever turns away from my Sunnah, then be is not from me (Reported by al-Bukhaaree and Muslim).

Furthermore the innovation of living like monks (monasticism) is forbidden in the Qur'aan. He said:

“...the Monasticism which they invented for themselves...” [al-Hadeed 57:27].

However when the Prophet 􀁕 passed on to join the company of the highest angels, and many people entered into Islaam from the previous religions then the number of those who went to extremes in avoidance of the worldly life and its blessings grew and Sufism found a place in the hearts of these people since it had come across a fertile planting ground.

2. The second matter which attracted peoples souls was something which appeared amongst the Muslims in the form of two ideologies. One of them was philosophical whilst the other was from the previous religions. As for the first, then it was the view of the Illuminist school of philosophers who held that knowledge and awareness is brought about in the soul by spiritual exercises and purification of the soul. As for the second ideology, then it was the belief that the Deity dwells in human souls, or that the Deity is incarnate in humanity. This idea began to find a place amongst those sects who falsely attributed themselves to Islaam in the earlier times, when the Muslims became mixed with the Christians. This idea appeared amongst the Sabians and some of the Kaysaamiyyab, then the Qaraamitah, then amongst the Baatinees, then in its final shape it appeared amongst some of the Sufis...

There is another source from which it took, and which causes the manifestation of Sufi tendencies, which is the idea that the texts of the Book and the Sunnah have an outer, apparent meaning and an inner, hidden meaning... it seems clear that they took this idea from the Baatinees. [The book Ibn Taymiyvah by Aboo Zahrah pp.197-198].

So all these ideas became mixed, from exaggeration in avoidance of the worldly life to opening the door to ideas of the Deity being incarnate in creation, to the idea that the whole of creation is a single reality, which is Allaah (wahdatul-wujood). From the blending of all these thoughts came Sufism, which appeared within Islaam. It became more severe in the fourth and fifth centuries and reached its peak after that, being as far as it is possible to be from the guidance of the Noble Qur'aan and the pure Sunnah.

It reached the point that the followers of Sufism called anyone who followed the Qur'aan and the Sunnah ‘people of the Sharee'ah’ and ‘people of what is apparent’ (ahlul-dhaahir), whereas they called themselves ‘people of the true reality’ and ‘people of hidden knowledge’ (ahlul-baatin).

Schools of Thought Among the Sufis

It is possible to divide the ideologies of the extreme Sufees into three categories.

(1) The first category: Followers of the Illuminist school of philosophy. They are those who give greater importance to the philosophical ideas over avoidance of the worldly life. What is meant by 'Illuminism' is that the soul is illuminated by light, which diffuses in the heart and is a result of spiritual exercises, training the soul and punishing the body in order to rectify and purify the spirit. This is something, which may be a characteristic of all Sufis, except that the people of this category draw the line here and do not fall into what those who claim that Allaah dwells within His creation fall into, or that everything is Allaah. However this way of theirs is contrary to the teachings of Islaam and is taken from the deviated religions such as Buddhism and its like.

(2) The second ideology is that of those who believe in hulool, those who say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be anunbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him:

“Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking”

Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p.130).

And his saying:

“I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.”

So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-'Abbaas ibn 'Ataa al-Baghdaadee, Muhammad ibn Khaleef ash-- Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.

(3) The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn 'Arabee al-Haatimee at-Taa'ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”

“The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.”

Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).

He also says in al-Fatoohaat:

"Those who worshipped the calf worshipped nothing except Allaah.”

Quoted as Ibn 'Arabee's saying by Ibn Tayrniyyah in al Fataawaa (vol.11) who attributes it to the book al Fatoohaat.

Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul- Adhfar’ (the sweetest smelling musk), ‘al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir'awn (Pharaoh) and declared that he died upon eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur'aan. He also held that the Christians were Unbelievers only because they made divinity particular to 'Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn 'Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta'weel]

From this group came Ibn Basheesh who said:

“O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it."

Veneration of the Shaykhs Among the Sufis

So, O noble brothers, these are the schools of Sufism. The lightest of them is that of monkery (rahbaaniyyah) which has been forbidden by Islaam, and the most abominable is the saying that Allaah dwells and is incarnate within His creation (Huloool) and the saying that everything in existence is in reality Allaah (wahdatul-wujood). Then it is a fact that all sects of the Sufis have gone beyond bounds in veneration of their shaykhs and in complete submission of the follower (mureed) to his teacher (shaykh); to the point that the follower gives full and unrestricted obedience to his shaykh, not showing the slightest resistance, so that he becomes like a dead body beneath the hand of the person washing it.

Muhammad 'Uthmaan as-Sufi the author of al-Habaatul Muqtabisah says whilst discussing the manners befitting the follower: “From them is that he sits in his presence as he sits in the Prayer, and that he loses himself in his presence, and that he does not sit above his mat, nor make wudoo with his pot, nor lean upon his stick. Listen to what one of the pure people said: “Whoever says ‘Why?’ to his teacher will never prosper.”

Mustafaa al-Bakree wrote these manners in poetical form in Bulghatul- Mureed, saying: “Submit the affair to him and do not question. Even if he comes with something sinful if that be possible. Be in his presence like a dead person since I am with one washing me to remove the filth from me. Do not step upon his mat, nor sleep upon his pillow.” [Attributed by al-Wakeel to Bulghatul-Mureed]

The Sufis make it obligatory for the follower to be a slave in mind and body to his shaykh, deprived of all will like a deceased person with the one washing him. Even if he sees him committing a sin or something contrary to the Sharee’ah still it is not permissible for him to ask about the reason for that, if he were to do so then he would be rejected from the mercy of his shaykh and would never prosper. This is one of the reasons for the extreme deviation of the Sufis, they have abolished forbidding evil so that evil actions have become good to them, even becoming righteous deeds and miraculous acts in their eyes. However in the correct teachings of Islaam then it is not permissible to obey anyone in something sinful, as the Messenger of Allaah 􀁕 said:

“There is no obedience to the creation in disobedience to the Creator” [Saheeh, reported by Ahmad- See Saheehul jaami]

Even with regard to the parents, who have a right greater than all other people, yet still it is impermissible to obey them in disobedience to Allaah, as Allaah, the Most High, says:

“But if they (both) strive to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly.” [Luqmaan 31:15]

The Difference Between Zuhd (Abstemiousness) and Sufism

Brothers, the religion of Islaam orders justly balanced and moderate behavior in all affairs, so there is no going to excess, nor falling short of what is required. Likewise with regard to avoidance of the worldly life Islaam takes a middle course between the greed and avarice of the Jews and their extreme love of this worldly life and between the monks amongst the Christians who totally abandon seeking correct means of subsistence and refrain from working and earning a living.

If avoidance of preoccupation with this life is done within the limits of what was prescribed by the Messenger 􀁕 then it is something praiseworthy in Islaam, as the Prophet 􀁕 was the first and foremost of those who refrain from preoccupation with this world and likewise Aboo-Bakr and Umar radiyallaahu 'anhumaa, and many of the Companions. However their refraining from preoccupation with this world did not entail abandonment of earning and sitting in a hermits refuge awaiting whatever people brought to them. Rather the world used to come to them and they would spend it in charity. Nor would they abandon good and pure things unless they were difficult to obtain, but when they found these things they benefited from them. Indeed the Prophet 􀁕 used to love women and perfume and would eat meat. He would fast sometimes and other times refrain from fasting. He would stand in Prayer for some of the night and sleep also. He would work, fight, judge between the Muslims and teach them the Qur'aan and what is good.

Then amongst the scholars were some who refrained from occupation with worldly affairs, in the manner practiced by the Messenger 􀁕. However this refraining from worldly affairs which was practiced by the Prophet 􀁕 is not something obligatory upon the Muslims since it is not ordered in the Qur'aan or in the Sunnah. Furthermore amongst the Companions there were some who were occupied in business and acquiring a great deal of wealth. Amongst them was ‘Uthmaan ibn 'Affaan, ‘AbdurRahmaan ibn ‘Awf and az-Zubayr ibn al-‘Awaam. The Ansaar also had possession of two large gardens which they worked upon, and the Prophet 􀁕 did not prevent them from that. Rather there occurs in the Hadeeth: “How excellent is honest wealth for a righteous person.” [Saheeh, reported by Ahmad]. He 􀁕 supplicated for his servant Anas ibn Maalik and ended his supplication by saying: “O Allaah grant him increase in wealth and children and bless him in that.” [Al-Bukhaaree (Eng. trans. 8/258/no.389)]

As for zuhd of the Sufis then it is abandonment of lawful earning and beneficial work and to sit in seclusion in a private retreat waiting for whatever is brought to them by the people. It is to beg, ask for charity and to frequent the rulers and the traders in order to swindle them and praise and flatter them to attain crumbs from their tables. It is to falsely manifest poverty in their dress, so they wear old and worn out clothes in order to show that they withhold themselves from the life of this world and that they are pious and righteous persons loved by Allaah. Some of them may be sincere in their endurance of self-imposed hardship, surviving for many days without eating, or eating only dry bread with salt when they are able to eat good and fine foods.

But this is contrary to his 􀁕 Sunnah, and he said: “Whoever turns away from my Sunnah is not from me.” [Reported by al-Bukhaaree and Muslim]. Indeed the Prophet 􀁕 used to eat meat and he used to like to eat the foreleg of sheep. Whereas some of Sufis go to such extremes that they choose to eat what is harmful to them. Some of them eat soil and sand and choose to drink murky water, avoiding pure and cool water, since they would be unable to give due thanks for it. This is in fact a puny excuse, since would they, by abandoning cool water, be giving due thanks to Allaah for the rest of His blessings upon them? Such as sight, hearing, good health and so on?

Rather one who does this is sinful since he is doing that which will cause harm to his body and lead to its destruction and Allaah, the Most High, says:

“And do not kill yourselves. Surely Allaah is Most Merciful to you.” [an-Nisaa' 4:29].

Allaah, the Most High, says:

“Allaah intends for you ease, and He does not want to make things difficult for you.” [al-Baqarah 2:185]

Also it has been made permissible for the Muslim to refrain from fasting in Ramadaan when he is a traveller or is ill as a mercy to us, so all praise and thanks are due to Allaah, for His favours.

This endurance of self-imposed hardship was found amongst the first Sufis, but as regards later Sufis then they were concerned only with food and drink.

Ibnul-Jawzee said in Talbees Ibless, after criticizing the Sufis for their imposition of hardship upon themselves and for their going beyond bounds of abstemiousness to the point of self torture, "So this self deprivation which went beyond bounds, which we have been forbidden from, has been turned around by the Sufis of our time, i.e. the sixth century, so that they have become as desirous of food as their predecessors were of hunger, and they enjoy morning meals, evening meals and sweet delicacies, all of which or most of which they attain through impure wealth. They have abandoned lawful earnings, turned away from worship and spread out carpets on which they idly recline, most of them have no desire except for food, drink and frivolous activities."

What Ibnul-Jawzee relates is also the state of the Sufis of our time, indeed they are many times worse. O brothers, but there is insufficient time to mention examples of this from the practices of the Sufis in this regard.

Examples From the Iniquity of the Extreme Sufis

O brothers, in explaining the state of the Sufis our intention is not to gloat over their faults, nor to make mockery of them. Rather what is intended is to warn every Muslim from being duped by their falsehood and from being deceived by their tricks and ruses.

Indeed our scholars of the past and the present have written books in reply to the misguidance of the Sufis. From these is the book Talbees Iblees of al-Haafidh ibn al-Jawzee, who died in the year 597H. He made the greater part of three hundred pages particular to replying to the ideas of the Sufis, their beliefs, practices, dress, their allowance of musical instruments, singing and dancing, and their enjoying the company of youths and young boys and so on. Additionally great attention was given to replying to them and indeed combating them by Shaykhul-Islaam Ibn Taymiyyah rahimahullaah. Due to this he suffered harm at their hands and was imprisoned until he died, rahimahullaah. Also the scholar Burhaanuddeen al-Baqaa'ee who died in the year 885H wrote the books in reply to the Sufis, they are:

(1) Tanbeehul-Ghabee ilaa Takfeerlbn 'Arabee (An alert to the ignorant of the unbelief of Ibn 'Arabee).

(2) Tahdheerul-'Ibaad min Ahlil-'Inaad bibid'atil-Ittihaad (A warning to the worshippers from the stubborn folk against the innovation of the saying that everything in existence is Allaah).

Both of these have been published together in a single volume along with the checking of Shaykh Abdur-Rahmaan al-Wakeel rahimahullaah, and he entitled it: Masra'is-Soofiyyah (The fatal blow to Sufism). In these books al-Baqaa'ee reports the sayings of the scholars who declared Ibn 'Arabee and Ibnul-Faarid to be unbelievers, and he quotes their own sayings and poems on account of which the scholars declared them to be unbelievers.

O brothers, the scholar Burhaanuddeen al-Baqqaa'ee said, explaining the beliefs of Ibn 'Arabee at the start of his book, Tanbeebul-Ghabee: “Firstly it must be known that his speech, i.e. that of Ibn 'Arabee, revolves around unrestricted unity of all existence, that there is nothing besides this world, and that the Deity is a composite whole which does not exist except within its parts.” Then listen to the saying of Ibn 'Arabee concerning the meaning of Allaah, the Most High's, name al-'Aliyy (The Most High). He says: "From His perfect names is `The Most High', above whom? There is nothing there except Him... so His Highness is with regard to Himself, and with regard to existence He is the very essence of those things which are in existence." Until he said: "So He is that which is manifest and that which is hidden when He is manifest. Then there is none there to see Him except Himself. Then there is none hidden from Him, since He is manifest to Himself, hidden from him, and he is one called Aboo Sa'eed al-Kharraaz. And likewise with regard to the names of other new things." [Al-Baqaa'ee quotes it (pp.63-64) and it is attributed by al-Wakeel to al-Fusoos(pp.7677) of Ibn 'Arabee]

So in the view of Ibn 'Arabee everything is Allaah, and he clearly declares that Allaah is Aboo Sa'eed al-Kharraaz. Aboo Sa'eed al-Kharraaz was a Sufi from Baghdaad who died in 277H. O brothers, is this saying not worse than that of the Christians about Allaah? High is Allaah above and far removed from that.

Imaam Zaynuddeen al-'Iraaqee said in reply to someone who asked him about Ibn 'Arabee: "As for his saying that He is whatever is manifest and whatever is hidden, then this is a poisonous saying of unrestricted unity and that all creatures in existence are Him. The fact that this is what he meant is shown by what he clearly states after it which is that He is the one called Aboo Sa'eed al-Kharraaz, and the other names of new things. So one who says this and one who believes it is an unbeliever by consensus of the scholars. [Al-Baqaa'ee's book, p.66.]

The Unity of Religions According to Ibn 'Arabee

Ibn 'Arabee held that all the pagans and idol-worshippers were upon the truth since Allaah is in his view everything. Therefore whoever worshipped an idol, or worshipped a stone, or a tree, or a human, or a star, then he has worshipped Allaah. He says about this: “So the person with complete understanding is he who sees every object of worship to be a manifestation of the truth contained therein, for which it is worshipped. Therefore they all call it a god, along with its particular name, whether it is a rock, or a tree, or an animal, or a person, or a star, or an angel.” [Al-Fusoos (1/195), al-Wakeel: Hadhihi Hiyas-Soofiyyah (p.38).

So Ibn 'Arabee declares their idol-worship to be correct since everything which they worship is only the Lord appearing in the form of a human, a tree or a stone.

O brothers, if the Sabians were unbelievers because they worshipped the stars, and the Jews were unbelievers because they worshipped the calf, and the Christians were unbelievers because they worshipped 'Eesaa, and the Quraysh were unbelievers before Islaam because they worshipped idols... then how can the one who calls to the worship of all these things not be an unbeliever? [See Hadhihi Hiyas-Soofiyyah (p.38)].

Ibn 'Arahee even admits his belief that all religions are one and that his heart is ready to embrace every sect and religion. He says in his book Dhakhaairul A'laaq Sharh Tarjumaanil-Ashwaaq: “Before today I used to criticize my companion, if my religion was not the one which he followed. But my heart changed to accept every image, so pastures for the carefree lovers and convents for the monks. A house of idols and the idol house in Taa'if, the tablets of the Torah and the mushaf of the Qur'aan. I follow the religion of love wherever it takes me, so all religion is my religion and my belief.” [Al-Wakeel: Hadhihi Hiyas-Soofiyyah (p.93) and he attributes it to p.93 of Dhakhaairul A'laaq].

Furthermore Ibn 'Arabee warned his followers from believing in one particular religion and disbelieving in all others. He said in al-Fusoos: “Beware of restricting yourself to one particular creed and disbelieving in everything else, so that great good would be missed by you, indeed you would miss attainment of knowledge of the affair in the form he is following. Rather be ready to accept all forms of belief. This is because Allaah is higher and greater than to be comprehended by one belief to the exclusion of others. Rather all are correct, and everyone who is correct receives reward, and everyone who is rewarded is fortunate, and everyone who is fortunate is one with whom He is pleased.” [Hadhihi Hiyas-Soofiyyah (p.94) and he attributes it to al-Fusoos (p.191)].

Therefore Ibn 'Arabee declares that the Pharaoh in the time of Moosa was saved and he says commenting on the saying of Allaah, the Most High:

“A comfort for the eye, for me and for you.” [al-Qasas 28:9]

“So through it came delight to her eye, i.e. that of the wife of Pharaoh, because of the perfection that she was granted, and the pleasure for the eye of Pharaoh was because of the faith (eemaan) which Allaah gave to him when he drowned, so He took his soul which was pure and purified containing no impurity.” [Hadhihi Hiyas-Soofiyyah (p.95) and he attributes it to al-Fusoos (p.201)]

He openly declares that Pharaoh was a Believer, contrary to the text of the Noble Qur'aan in many Aayaat. From them is the saying of Allaah, the Most High:

“So Allaah seized him with punishment for his last and his first transgression.” [an-Naazi'aat 79:25]

Also 'Abdul-Kareem al-Jeelee who died in the year 830H says, explaining his belief that all religions are one in his book al-Insaanul Kaamil (The Perfect Man):

“So I surrender myself to whatever my desires surrender me to, how can I dispute with the judgement of one beloved. Sometimes you may see me bowing in the mosques and other times I will be found worshipping in churches. If in the judgment of the Sharee'ah I am a sinner yet with regard to the knowledge of reality I am obedient.” [Hadhihi Hiyas-Soofiyyah (p.96) and he attributes it to al-Fusoos (1/69)]

Therefore according to al-Jeelee there is no difference between the mosque and the church, and even though he was sinful and disobedient to Allaah's orders according to the outer and apparent Sharee'ab, as he claimed, but he was inwardly obedient to Allaah since he was obedient to Allaah's will.

Also listen to Ibnul-Faarid's claim that Allaah is actually His creation, and High is Allaah above that. He said: “I proceed forward to the true reality, and mankind were behind me, wherever I turned there it was. It was no wonder that the people prayed until My heart became settled and it is the direction of Prayer and aspiration for me. For it are all my Prayers, which I offer on the place of standing, and I testify about it that it prayed to me. And all else prayed to me and My Prayer was not to anyone but me in every rak'ah.”

Ibnul-Faarid also composed a complete poem in which he addresses Allaah in feminine form in like manner.

However, O brothers, again space does not permit us to bring other examples of the belief of most of the Sufis in unity of all religions, from the words of their foremost leaders such as Ibnul-Faarid, al- Jeelee, Ibn 'Ajeebah, Hasan Ridwaan, Ibn-Basheesh and ad-Dimardaash and others, and whoever wishes to see these things then he may refer to the book Haadhi Hiyas-Soofiyyah (This is Sufism) of 'Abdur-Rahmaan al-Wakeel
rahimahullaah.

‘Miracles’ of the Sufis

The Sufis go to the extreme in veneration of their shaykhs, to the point that they think that everything, which emanates from the shaykh is true and correct, even that it is a sign of his excellence and a miracle. They write down the ‘miracles’ of their shaykhs in their books and they are of various types reaching the level of claims of giving life to the dead, others are so insignificant that they are not even worthy of mention.

Listen to the types of miracles reported by 'Abdur-Ra'oof al-Manaawee: “The first type: is giving life to the dead, and that is the highest level. From this is that Aboo 'Ubayd al-Yusree fought in a battle and along with him was a riding beast which died, so he asked Allaah to restore it to life, so it stood up shaking its ears... and that Mufarrij ad-Damaameenee was brought a roasted bird and he said: ‘Fly with the permission of Allaah, the Most High.’ So it flew... and al-Kaylaanee placed his hand upon the bone of a chicken which he had eaten and said to it: ‘Stand by the permission of Allaah so it stood... and a son of one of the students of Aboo Yoosuf ad-Dahmaanee died, so he grieved for him, so the shaykh said: ‘Stand up by the permission of Allaah,’ so he stood up and lived for a long time.” [Hadhihi Hiyas-SoofiyyaH (p.116) and al-Kawaakibud-DurriyyaH of Abdur-Ra'oof al-Manaawee (p. 11)]

These miracles are not equal to the miracles such as those of the Prophet of Allaah 'Eesaa ‘alaihis-salaam, and they were particular to him.

Ash-Sha'raanee narrates about the miracles of al-'Ajmee saying: “His gaze fell upon a dog, so all other dogs submitted to that one and took it as their chief and people used to come to it for the fulfillment of their needs. Then when that dog fell ill all the other dogs gathered around it weeping and when it died they wept openly and howled their lamentations. So Allaah, the Most High, inspired in some of the people that they should bury it. Then the dogs used to visit its grave until they died. So this was what one glance did for a dog, imagine if his glance had fallen upon a person. [Hadhihi Hiyas-Soofiyyah (p.113), at-Tabaqaat (2/61) in the biography of al-'Ajamee].

Ash-Sha'raanee also claims that his chief Ahmad al-Badawee has control over the universe from his grave. He says: “My shaykh took the covenant from me from me in the tomb whilst I was facing Ahmad al-Badawee, and made me shake hands with him. So the noble hand came out of the tomb and took hold of my hand. My leader ash-Shanaawee said: Let your mind be focused upon him and let him be in your gaze, so I heard my chief Ahmad al-Badawee say from the grave: ‘Yes.’ Then he said: And I was absent from the birthday celebration and there was one of the ‘Awliyaa’ present so he informed me that Ahmad al-Badawee on that day removed the covering from his tomb and said: “Abdul-Wahhaab has stayed behind and not come.” [Hadhihi Hiyas-Soofiyyah (p.113)]

Would not a person with any sense of shame feel shy to report the ‘miracles’ or crimes of the Sufis pertaining to their openly having intercourse with animals in the streets and other depravity, and their claim that this is from their ‘miracles’? We will quote here the ‘miracle’ of Shaykh Ibraaheem al-'Urayaan. Ash-Sha'raanee says: “From them is Shaykh Ibraaheem al- 'Urayaan who used to ascend the pulpit and address them in the nude... and the people would be greatly pleased by what they heard.”

Even theft is regarded as a miraculous gift to the Sufis... listen to what ad- Dibaagh, who was one of the chief pillars amongst the Sufis, said: “A walee who is one having control over the affairs may stretch out his hand to the pocket of whomever he pleases, and take from it as many dirhams [Arabian coins], whilst the owner is not aware of anything.” [Hadhihi Hiyas-Soofiyyah (p.124), al-Ibreez of ad-Dibaagh 2/12].

Here is a Sufi who claiming that seeing his shaykh is more beneficial than seeing Allaah. Aboo Turaab said to his friend one day: “If only you saw Aboo Yazeed al-Bustaamee.” So he said: “I am preoccupied from that since I have seen Allaah and that has sufficed me from needing Aboo Yazeed.” Aboo

Turaab said: “Woe to you, you are proud because of Allaah, the Mighty and Majestic, if you had seen Aboo Yazeed a single time it would have been better for you than seeing Allaah seventy times. [Abridged from Ihyaa ‘Uloomid-Deen of al-Ghazzaalee (4/356)]. Al-Ghazaalee added: The like of these revelations should not be denied by the Believer.

O brothers, these narration's show us that the leaders of the Sufis are not satisfied with making lawful that which Allaah has prohibited, with regard to theft, wickedness and the like, on top of that they declare that these things are miraculous happenings and a sign that a person is from the awliyaa. This clearly contradicts and clashes with the teachings of Islaam, and is clear unbelief in the texts of the Noble Qur'aan and the pure Sunnah, and the scholars of Islaam are agreed that whoever declares lawful something which is necessarily known to be forbidden in Islaam, then he is an unbeliever...then how about one who holds that committing major sins is a sign that a person is from the awliyaa and is a miracle?

A very dangerous manifestation of Sufism is their calling upon others besides Allaah...calling and supplicating to the dead. This is major shirk which is warned against in the Noble Qur'aan:

“And invoke not besides Allaah, any that can neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the wrong doers.” [Yoonus 10:106].

Meaning you would then be one of the idolaters.

Al-Boosayree the poet of the Sufis says, addressing the Messenger 􀁕: “O most noble of the creation I have none from whom I derive pleasure, other than you when general disaster strikes. Time never struck me with any harm and I sought his protection. Except that I attained protection from all harm.”

A Final Word

O brothers, someone may say: Why do you give such importance to Sufism and quote the sayings of Ibn 'Arabee, Ibnul-Faarid and others who died hundreds of years ago. It would have been more fitting to give a strong reply to the communists, the atheists and those who judge by man-made laws and abandon the Sharee'ah of Allaah, and why do you not speak against deviated sects such as the Qadianis, the Bahais and the Nusairis?

So I say in reply: It is obligatory upon every Muslim, and in particular the students of knowledge and callers to Allaah that they strive hard in waging war against all those who are in opposition to the Sharee'ah of Islaam, whether they are communist, atheists, grave-worshippers or Sufis. I see that many of the callers to Islaam who have striven in that, and have already given attention to some matters, but have left others. Indeed they appear to forget this matter since we only find a few people giving importance to warning the Muslims against the misguidance of the Sufis and their falsehood. Some people become enraged by those who call to the correction of 'aqeedah and warn against those who call for undue veneration of the dead, since they claim that this causes splits amongst the Muslims. Indeed we find amongst the famous callers one who renews the call to the following of Sufism and writes books entitled: `Our spiritual training, or Sufism of the Islamic Movement.’ [Of Sa'eed Hawn].

In this book he makes clear his love for Sufism and his belief in their falsehood and their ‘miracles’. So hear what he has to say about the miracles of the Sufis, in particular the followers of the Rifaa'ee order. He says in page 217:

“So denial of the principle of miraculous occurrences amongst the Sufis is a denial not based upon knowledge and is not in its place. The most important act which receives criticism is what happens with the Rifaa'ee order with regard to fire not harming them, and their striking themselves with bullets or swords and not being harmed. This is a widespread and famous act, which has been witnessed, many of those who used to deny it investigated it and then withdrew their denial. What is witnessed from them cannot be magic since magic is a part of the world of things which have a cause and that is not applicable here. Nor can it be done through spiritual exercises since it even occurs to individuals from them without his having performed any spiritual exercises... merely due to his having pledged allegiance to the shaykh. Indeed sometimes it occurs even to one who has not given the initiation pledge. A Christian once narrated to me something which happened to him personally and it is a famous and well-known occurrence, and Allaah caused me to meet the person involved, after I had heard about it from someone else. He narrated to me that he was present at a dhikr session and one of those performing dhikr struck his back with a skewer and pushed it out through his chest until he took hold of it. Then he withdrew it leaving no mark or harm.”

The author takes precaution to answer the charge that these things usually occur to people who are obviously wicked and not pious, so how can this grant of miraculous occurrences be given to one who is not pious? He says: “The chief proof for those who deny this is that these miracles occur at the hands of both impious and righteous people, and this is correct. But the explanation of this is that the miracle is not theirs, but rather is for the original shaykh on whom Allaah, the Mighty and Majestic, bestowed this miracle, and He then caused it to continue amongst his followers.”

Is it not astonishing how a person with knowledge can be fooled by these tricks of Satan so that he believes them, and he is counted as being one of the chief callers? He agrees that the ‘miracles’ of the Sufis are true and cannot be denied by anyone... where as we say to him, what is to prevent them from being done through the use of sorcery or due to some means of deception, as was mentioned by Shaykhul-Islaam Ibn Taymiyyah rahimahullaah, when he was challenged by some followers of a Sufi order. They falsely claimed to be able to walk safely upon fire, so he requested that they should first wash their bodies with vinegar and hot water before walking upon the fire. They refuse out of fear. This was because he had uncovered the trick, which they had used, which was that they used to anoint their bodies with the fat of frogs and the inner rind of bitter oranges and talcum powder and use other such tricks, which were well, known to them.

Shaykhul-Islaam Ibn Taymiyyah rahimahullaah said: “It may also be something done with the help of their devils since they are a people who are as closely attended by devils as they are by their own brothers. When they come together to whistle and clap they are overtaken by a state where they blabber and sway just like those who are possessed by demons, and they speak words, which neither they nor those present understand. This is their devils speaking upon their tongues when they lose their senses, just as the jinn speaks with the tongue of the one he possesses. Then if some people have one who is possessed they pay them something to come, then they strike the duff and other musical instruments, and they light a very large fire. Then they place a large piece of iron upon it and set up spears with metal tips. Next one of them will climb up and sit on these spikes in front of the people, He will take the heated iron and pass it over his arm and so on. The people will also see stones flying without seeing anyone throwing them. This is all from their devils who take them to the top of those spikes. They are the ones who are in direct contact with the fire. It may be that the people involved do not feel anything just like the possessed who is struck a severe blow and yet he does not feel it since it strikes only the jinn. Likewise is the case with these who are involved in satanic occurrences. Therefore the more a person is like the jinn and the devils, in their actions, then what occurs will be stronger. Moreover these things do not occur except in the presence of the caller of the devil and his recital, His caller is the flute and musical instruments, and his recital is singing. This will not occur for them during Prayer, remembrance of Allaah, during supplication and whilst the Qur'aan is recited.

So these experiences of theirs contain no benefit in the religion nor in the worldly life. These people who experience these satanic happenings are under a great delusion, in their foolishness they are deprived of all blessings, they only increase that which is feared, they devour the wealth of the people in futile acts, they do not order the good, nor do they forbid evil, and they do not fight jihaad in Allaah's cause.” [Al-Fataawaa (11/495-496)].

O noble brothers, boasting of miraculous deeds is not one of the attributes of the pious from the Companions and the taabi'een, nor the imaams of the Muslims and the scholars who came after them. We do not hear anything from any of the Companions, nor from the great tabi'een, nor from the four famous imaams: Maalik, Aboo Haneefah, ash-Shafi'ee and Ibn Hanbal rabimahumullaah we do not hear that such things occurred with a single one of them. Nor did any of them enter into a fire or strike themselves with a skewer or a sword and then revive the person. Neither is this practiced by any of the scholars of the present, from the foremost of them ash-Shaykh 'Abdul-'Azeez ibn Baaz and Shaykh 'Abdullaah ibn Humayd. These practices are found, in the past and the present, only amongst the Sufis. There is no doubt that this is the greatest proof that they are satanic occurrences not miracles sent by the Most Merciful.

Then I return to the point that when I saw that most of the callers were negligent of the most important aspects of Islaam which is the call to singling out Allaah with all worship (Tawheed) and the correction and purification of 'aqeedah from all shirk, which takes the form of worshipping the dead, attachment to the graves and calling upon the dead and the absent, and they remained silent about the other deviation of the present-day Sufi orders which are very widespread in the lands of the Muslims, and anyone who travels outside this land will see the predominance that the Sufi orders have over the minds of the Muslims in Egypt, Syria, Morocco, Africa, and India. Whether it is the Rifaa'ee order, or the Tijanis, or the Ahmadiyyah, or the Qaadiriyyaah, or the Burhaamiyyah, or the Shaadhiliyyah, or the Khattaaniyyah, or the Darqaawees, or the Naqshabandis or whichever of the large number of Sufi orders...when I saw this I wished to remind of that which I held to be something very important. Likewise I wished to provide my brothers, who study in the highly regarded Daarul-Hadeeth, and they come from various Islamic lands where there are many Sufi orders, with some knowledge and some protection from the deadly sickness of Sufism. So just as there are sicknesses, which afflict the body, there are likewise sicknesses, which afflict the souls and the hearts. Therefore the scholars and the callers should give attention to providing protection for the hearts, just as doctors give attention to protection of the bodies...

May Allaah send praise upon Muhammad and upon his family and followers, and his Companions.

Glossary

Aayah (pl. Aayaat): a Sign of Allaah; a verse of the Qur'aan.

Aayaat: See Aayah.

Aboo (Abee, Abaa): father of; used as a means of identification.

'Alaihis-salaam: "may Allaah protect and preserve him." It is said after the name of a Prophet of Allaah or after the name of an angel.

Ahaadeeth: See Hadeeth.

'Aqeedah: the belief that is firmly rooted in the heart.

Companions (Ar. Sabaabab): the Muslims who saw the Prophet 􀁕 and died upon Islaam.

Da'wah: Invitation to Islaam.

Dhikr: remembrance of Allaah.

Eemaan: faith; to affirm all that was revealed to the Messenger 􀁕, affirming with the heart, testifying with the tongue and acting with the limbs. The actions of the limbs are from the completeness of Eemaan. Faith increases with obedience to Allaah and decreases with disobedience.

Hadeeth (pl. Ahaadeeth): narration concerning the utterances of the Prophet 􀁕, his actions or an attribute of his.

Hasan: fine; term used for an authentic hadeeth, which does not reach the higher category of Saheeh.

Hijrah: the migration of the Prophet 􀁕 from Makkah to al-Madeenah; migration of the Muslims from the lands of the disbelievers to the lands of the Muslims.

Ibn: son of; used as a means of identification.

Imaam: leader; leader in Salaah, knowledge or fiqh; leader of a state.

Jamaa'ah: the united body of the Muslims, together upon the truth, i.e. the Companions and those who remain upon their way.

Jihaad: striving and fighting to make the Word of Allaah supreme.

Jinn: A creation of Allaah created from smokeless fire.

Kufr: disbelief.

Mushaf: the Qur'aan between two covers (in the form of a book),

Radiyallaahu 'anhu/'anhaa/'anhum/'anhumaa: may Allaah be pleased with him/her/them/both of them.

Rahimahullaah/Rahimahumullaah: may Allaah bestow His mercy upon him/them.

Rak'ah: one unit of Prayer.

Ramadaan: the ninth month of the Islamic calendar, in which the Muslims fast.

Saheeh: correct; an authentic narration. Shaykh: scholar.

Sharee'ah: the Divine code of Law.

Shirk: associating partners with Allaah; compromising any aspect of Tawheed.

Sunnah: in its broadest sense, the entire Deen which the Prophet 􀁕 came with and taught, i.e. all matters of belief, rulings, manners and actions which were conveyed by the Companions. It also includes those matters which the Prophet 􀁕 established by his sayings, actions and tacit approval - as opposed to bid'ah (innovation). sunnah: an action of the Prophet 􀁕

Soorah: a chapter of the Qur'aan.

Taabi'ee (pl. Taabi'een): a Muslim (other than another Companion) who met a Companion.

Tawheed: maintaining Allaah's Oneness in His Lordship (ar-Ruboobiyyah), His Names and Attributes (al- Asmaa' was-Sifaat) and in His Worship (al-'Ibaadab).

Ummah: the Muslim nation.

Wudoo: the prescribed washing before Prayer and certain other acts of worship.

Zuhd: Abstaining from the world and its luxuries.

Women Wearing Make-up Outside of the Home

2011-04-19T08:22:00.000-07:00

Answered by Shaykh Nassir ud-Deen Al-Albani (rahimaullah)
Source: silsilat ul-hudā wa nnūr ~ the series of guidance and light ~ tape no. 697

Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijāb?”

Shaykh al-Albāni answers:

“It is not permissible for the woman who does not wear hijāb, let alone who wears hijāb, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allāh).

When were you aware of some women’s adornment called by a name for which Allāh did not send down an authority: ‘make-up’?

This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allāh protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up.

So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijāb (but) I don’t say the Islamically legislated hijāb; she ties what they call the ‘ishārb’ – or khimār which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on.

This (wearing the hijāb) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the whisperings of shaytān.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (صلى الله عليه وسلم) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock...’ [1] to the end of the hadīth.

Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (صلى الله عليه وسلم) used to say: ‘A duyyūth will not enter Paradise.’ [2] Why? Who is a duyyūth? He is the one who does not guard his womenfolk jealously.”

[1] Sahīh al-Bukhāri # 893

[2] Sahīh at-Targhīb # 2071

The Ruling on Wearing Kohl and Make-up with Hijab and Niqab

Ruling on Reciting Surah Yaa Seen for the Dead

2011-04-16T16:05:00.000-07:00

In my culture people read surah Ya Seen in groups before and after people die. I would like to know if this is based on sunnah or an innovation?

Praise be to Allaah.
We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)

Shaykh Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.

As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688. Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.

I see in my mosque something called a 'khutm' where the people get together and recite surah Ya Seen (36) saying that helps the dead or something similar. Is there any daleel in support of this?

Praise be to Allaah
There is no saheeh evidence (daleel) to indicate that this practice is prescribed in sharee’ah. Therefore it is an act of bi’dah (innovation) which we should avoid, warn others against and not take part in. We should adhere to the sunnah, which contains sufficient alternatives to all the innovated practices. The hadeeth “Recite Yaa-Seen for your dead” is a da’eef (weak) hadeeth. And Allaah is the Source of strength..

Sheikh Muhammed Salih Al-Munajjid

Performing Tayammum (Dry Ablution)

2011-04-11T17:05:00.000-07:00

What is Tayammum?

Tayammum is done as a substitution for water when making wudhu for prayer. The proof for this is Allaah's saying: "and you find no water, then perform Tayammum with good earth, wiping your faces and hands with it." [Surah Al-Maa'idah: 6]

And also the Prophet's (sallAllaahu alayhi wa sallam) saying: "The earth was made a masjid (place of prayer) and purity for me." [Reported by Al-Bukhaaree and Muslim]

Tayammum is permitted in two situations:

1. When there is no water to be found
2. When one is not able to use it due to sickness and so on.

Tayammum can be performed for both types of ritual impurities (hadath):

1. Minor Impurity such as urinating and defecating
2. Major Impurity such as sexual relations or semen excretion.

Whatever nullifies wudhu, also nullifies tayammum. Tayammum is suffcient for all prayers (Fardh, Sunnah and Nafl), but if water is found, even whilst one still has not nullified his tayammum, it is obligatory for him to make wudhu with water, and he is not required to make up the prayers he offered whilst using tayammum.

This is based on the hadith of Abu Hurairah who said: "Allaah's Messenger (sallAllaahu alayhi wa sallam) said: "The earth serves as the wudoo (ablution) of the Muslim even if he doesn't find water for ten years. But if he finds water, then he should fear Allaah and let his skin touch it."

Description of Tayammum

How should a person do tayammum if he cannot find water or if he cannot use water?

Praise be to Allaah.

Al-Bukhaari and Muslim narrated the hadeeth of ‘Ammaar ibn Yaasir describing tayammum. Al-Bukhaari narrated it in a number of places in his Saheeh. One of these reports (no. 347; 1/455 of Fath al-Baari) says: “ ‘It would have been sufficient for you to do this’ – then he struck the palms of his hands on the ground, then dusted them off, then wiped the back of each hand with the other, then he wiped his face with his hands.”

Abu Dawood (317; 1/515 of ‘Awn al-Ma’bood) narrated it with the same isnaad as al-Bukhaari, apart from the shaykh of al-Bukhaari (Muhammad ibn Salaam), instead of whom he mentioned Muhammad ibn Sulaymaan al-Anbaari, of whom al-Haafiz said in al-Taqreeb (2/167): he is sadooq (truthful). This version of the report says: “He struck his hands on the ground and dusted them off, then he struck his right hand with his left hand, and his left hand with his right hand, then he wiped his face.”

Al-Haafiz mentioned in al-Fath (1/457) that al-Ismaa’ee’li narrated it with the wording: “It would have been sufficient for you to strike your hands on the ground, then dust them off, then wipe your right hand over your left and your left hand over your right, then wipe your face.”

Al-Shanqeeti said in Adwa’ al-Bayaan (2/43): “This hadeeth of al-Bukhaari states that the hands should be wiped before the face.”

Shaykh al-Islam said in al-Fataawa (21/423): “The report of al-Bukhaari clearly shows that the back of the hand should be wiped before the face. The fact that in another report he said ‘the back of the hand’ indicates that he wiped the back of each with the palm of the other.” He also said (21/425: “But the report which was narrated only by al-Bukhaari shows that he wiped the backs of the hands before the face.”
(See al-Fataawa, 21/422-427)

Based on this, the way in which tayammum is done is to say Bismillaah with the intention of doing tayammum, then strike the ground once with the palms of the hands, then wipe the back of the right hand with the palm of the left, and the back of the left hand with the palm of the right, then wipe the face with both hands. Then the same du’aa’s that are recited after wudoo’ should be recited after tayammum. And Allaah knows best.

How to do Tayammum Using Stones

What is the way of doing tayammum with stones, and how should the hands be wiped if the stones are small? Can a small stone be used like soap? May Allah reward you with good.

Praise be to Allaah.

We have previously favoured the view of the Hanafis and Maalikis, that it is permissible to do tayammum using anything on the face of the earth, such as stones.
The way in which tayammum is done with stones is by striking it once with the palms, then wiping the entire face, then wiping the hands.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

The way in which tayammum is done is by striking clean earth with the hands once, then wiping the entire face with them, then wiping the hands with one another. End quote.

Majmoo ‘ al-Fataawa, 11/155

Shaykh Ibn Baaz (may Allah have mercy on him) said:

He should mention the name of Allah by saying Bismillah, as he does when using water for wudoo'. Then he should strike the dust with them and wipe his face and hands, then say: “Ashhadu an laa ilaaha illa-Allaah wahdahu laa shareeka lah, wa ash-hadu anna Muhammadan ‘abduhu wa rasooluh. Allaahumma-j’alni min al-tawwaabeen waj’alni min al-mutatahhireen (I bear witness that there is no god but Allaah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allaah, make me one of those who repent and make me one of those who are purify themselves), as he does when using water, because this takes the place of doing wudoo' with water. End quote.
Majmoo‘ Fataawa Ibn Baaz, 29/100

If the stone is small, there is nothing wrong with turning it over in one's hands like soap, and this turning it over is an alternative to striking it with your hand. After turning it over, one should wipe the face and then the hands.

However, it is better to do tayammum with dust, if possible, because that is more on the safe side and thus the tayammum will be correct according to all the scholars. Some of the Maaliki scholars stated that in Mawaahib al-Jaleel, 1/351.

And Allah knows best.

Tayammum Using Vessels of Clay or Walls

Can I do tayammum on vessels made of earth like a mud pot or clay pot and on walls though they are painted?

Praise be to Allaah.

Tayammum is valid if done using anything that comes from the face of the earth, such as dust, mud, rocks, sand and clay, because Allaah says (interpretation of the meaning):

“perform Tayammum with clean earth” [al-Nisa’ 4:43]

Sa’eed (translated here as earth) means the face of the earth. Tayyib (translated here as clean) means pure.

It is permissible to do tayammum with anything that is from the earth. This is the view of Abu Haneefah and Maalik. In their view, it is valid to do tayammum with dust, sand and pebbles. Abu Haneefah regarded it as permissible to do tayammum with smooth rocks surfaces, plastered walls and clay made from pure mud. The same applies if one strikes a cloth and dust rises.
Badaa’i’ al-Sanaa’i’, 1/53; al-Taaj wa’l-Ilkeel, 1/511; al-Mawsoo’ah al-Fihqiyyah, 14/261

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) favoured the view that it is permissible to do tayammum with things other than dust from other parts of the earth, if one cannot find dust. Al-Ikhtiyaaraat al-Fiqhiyyah, p. 28.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a sick person who cannot find dust – can he do tayammum by striking his hands on the wall or the bed, and so on?

He replied: If the wall is built of something that comes from the earth, such as rocks or mud bricks, then it is permissible to use it for tayammum. But if the wall is covered with wood or paint, if there is any dust on it then it may be used for tayammum and there is nothing wrong with that. It is like doing tayammum on the ground, because dust particles come from the earth. But if there is no dust on it, then it is not from the earth and cannot be used for tayammum.

With regard to the bed we say, if there is dust on it, it may be used for tayammum, otherwise it should not be used for tayammum because it does not come from the earth.

End quote from Fataawa al-Tahaarah, p. 240.

Conclusion:

It is permissible to do tayammum on walls or vessels made of clay, so long as they are not painted. If they are painted, tayammum is not valid unless there is dust on them. The Muslim can put some dirt or sand in a vessel and use that for tayammum.

And Allaah knows best

It is not permissible for one who is praying behind an Imaam to recite anything other than al-Faatihah

2011-04-11T03:24:00.000-07:00

Is it permissible for one who is praying behind the imaam to recite Qur’aan along with the Imaam, when the Imaam is reciting a lengthy passage?

Praise be to Allaah.

It is not permissible for one who is praying behind the imaam in a prayer in which Qur’aan is to be recited aloud to recite anything in addition to al-Faatihah. Rather after that he has to listen to the imaam’s recitation (i.e., after reciting al-Faatihah), because the Prophet (peace and blessings of Allaah be upon him) said: “Perhaps you recite behind your Imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faatihah), for there is no prayer for the one who does not recite it.” And because Allaah says (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”[al-A’raaf 7:204]
And the Prophet (peace and blessings of Allaah be upon him) said: “When the Imaam recites, then listen attentively.”

The only exception made to that is with regard to al-Faatihah, because of the hadeeth quoted above and because of the general meaning of the hadeeth, “There is no prayer for the one who does not recite the Opening of the Book.” (Saheeh, agreed upon).

Fataawa al-Shaykh Ibn Baaz from Kitaab Fataawa Islamiyyah, vol. 1, p. 291.

Reciting Al Faatihah Behind the Imam

2011-04-07T14:09:00.000-07:00

Praise be to Allaah.

Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.

The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”

The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]

Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”

Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”

Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)

The Standing Committee was asked a similar question and replied as follows:

The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”[al-A’raaf 7:204]

is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:

“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.

They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.

Places and Times When Du'aa Will be Answered, insha'Allah

2011-04-02T07:47:00.000-07:00

What are the times, places and situations where du’aa’ is answered? And what is meant by the words of the Prophet (peace and blessings of Allaah be upon him) “Dabr al-salawaat al-maktoobah (following the prescribed prayers)”? Is the prayer of a father for his child answered, or is it a prayer against him that is answered? I hope you can explain all these matters.

Praise be to Allaah.

There are many times and places where du’aa’ is answered. There follows a summary thereof:

1 – Laylat al-Qadar. It was narrated that ‘Aa’ishah asked the Prophet (peace and blessings of Allaah be upon him): “If I know what night is Laylat al-Qadar, what should I say during it?” He said: “Say: Allaahumma innaka ‘afuwwan tuhibb ul-‘afwa fa’fu ‘anni (O Allaah, You are forgiving and love forgiveness, so forgive me).”

2 – Du’aa’ in the depths of the night, the time before dawn, the time when Allaah descends to bestow His bounty upon His slaves, to meet their needs and to relieve their distress, when He says: “Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?” narrated by al-Bukhaari, 1145.

3 – Following the prescribed prayers. According to the hadeeth of Abu Umaamah, it was said: “O Messenger of Allaah, which du’aa’ is heard?” He said: “In the last third of the night, and following the prescribed prayers.” Narrated by al-Tirmidhi, 3499; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

There was some difference of scholarly opinion concerning the phrase dabr al-salawaat al-maktoobah (“following the prescribed prayers”) – does it mean before the salaam or afterwards?

Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim were of the view that it is before the salaam. Ibn Taymiyah said: “The word dabr refers to something that is part of a thing, like dabr al-haywaan (the hindquarters of an animal).” Zaad al-Ma’aad, 1.305. Shaykh Ibn ‘Uthaymeen said: “What has been narrated of du’aa’ following the prayer is before the salaam and what has been narrated of dhikr following the prayer is after the salaam, because Allaah says (interpretation of the meaning):

“When you have finished As-Salaah (the congregational prayer), remember Allaah standing, sitting down, and (lying down) on your sides”

[al-Nisa’ 4:103]

See: Kitaab al-Du’aa’ by Shaykh Muhammad al-Hamad, p. 54

4 – Between the adhaan and the iqaamah. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “A du’aa’ offered between the adhaan and iqaamah is not rejected.” Narrated by Abu Dawood (521) and al-Tirmidhi (212). See also Saheeh al-Jaami’, 2408.

5 – When the call for the prescribed prayers is given and when the ranks are drawn up for battle, as it says in the marfoo’ hadeeth of Sahl ibn Sa’d: “There are two that will not be rejected, or will rarely be rejected: du’aa’ at the time of the call for prayer and at the time of battle when the fighting begins.” Narrated by Abu Dawood; it is a saheeh report. See Saheeh al-Jaami’, 3079.

6 – When rain falls, as it said in the hadeeth of Sahl ibn Sa’d that is attributed to the Prophet (peace and blessings of Allaah be upon him): “There are two which will not be rejected: du’aa’ at the time of the call (to prayer) and when it is raining.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3078).

7 – At a certain time of the night, as the Prophet (peace and blessings of Allaah be upon him) said: “During the night there is a time when the Muslim does not ask for the good of this world and the Hereafter but it will be given to him, and that happens every night.” Narrated by Muslim, 757.

8 – A certain time on Friday. The Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: “During it there is a time when a Muslim slave does not stand and pray and ask Allaah for something, but He will give it to him,” and he gestured with his hand to indicate how short that time is. Narrated by al-Bukhaari, 935; Muslim, 852. See also question no. 21748.

9 – When drinking Zamzam water. It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Zamzam water is for that for which it is drunk.” Narrated by Ahmad and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5502.

10 – When prostrating. The Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a great deal of du’aa’ then.” Narrated by Muslim, 482.

11 – When hearing the crowing of a rooster, because of the hadeeth: “When you hear the crowing of a rooster, ask Allaah of His bounty, for he has seen an angel.” Narrated by al-Bukhaari, 2304; Muslim, 2729.

12 – When saying the du’aa’, “Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers – cf al-Anbiya’ 21:87]).” It was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of Dhu’l-Noon (Yoonus) which he said when he was in the belly of the whale: ‘Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.’ No Muslim recites this du’aa’ concerning any matter but Allaah will answer him.” Narrated by al-Tirmidhi and classed as saheeh in Saheeh al-Jaami’, 3383.

In his commentary on the passage (interpretation of the meaning):
“And (remember) Dhun‑Noon (Jonah), when he went off in anger, and imagined that We shall not punish him (i.e. the calamities which had befallen him)! But he cried through the darkness (saying): Laa ilaaha illa Anta [none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.”

So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allaah, abstain from evil and work righteousness)”

[al-Anbiya’ 21:87-88]

Al-Qurtubi said: In this verse, Allaah stipulates that whoever calls upon Him, He will answer him as He answered and saved Dhu’l-Noon (Yoonus). This is what is meant by the words “And thus We do deliver the believers”.

Al-Jaami’ li Ahkaam il-Qur’aan, 11/334.

13 – If a calamity befalls him and he says, Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it). It was narrated by Muslim in his Saheeh (918) that Umm Salamah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji'oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it),’ but Allaah will compensate him with something better than it.”

14 – The prayer of people after the soul of the deceased has been taken. According to the hadeeth, the Prophet (peace and blessings of Allaah be upon him) entered upon Abu Salamah (after he had died) and his eyes were open. He closed them and said: “When the soul is taken, the gaze follows it.” Some of his family got upset and he said: “Do not pray for anything but good for yourselves, for the angels say Ameen to whatever you say.” Narrated by Muslim. 2732.

15 – Du’aa’ for one who is sick. Muslim (919) narrated that Umm Salamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you visit a sick person, say good things, for the angels say Ameen to whatever you say…” When Abu Salamah died, I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “Abu Salamah has died.” He said: “Say: O Allaah, forgive me and him, and compensate me well.” She said: I said: And Allaah compensated me with one who was better for me than him: Muhammad (peace and blessings of Allaah be upon him).

16 – The prayer of the one who has been wronged. In the hadeeth it says: “Fear the prayer of the one who has been wronged, for there is no barrier between it and Allaah.” Narrated by al-Bukhaari, 469; Muslim, 19. And the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of the one who has been wronged will be answered, even if he is an evildoer, for his evildoing is only against himself.” Narrated by Ahmad. See Saheeh al-Jaami’, 3382.

17 – The du’aa’ of a father for his child – i.e., for his benefit – and the du’aa’ of a fasting person during the day of his fast, and the prayer of the traveller. It was narrated in a saheeh report that our Prophet (peace and blessings of Allaah be upon him) said: “There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveller.” Narrated by al-Bayhaqi; see Saheeh al-Jaami’, 2032; al-Saheehah, 1797.

18 – The prayer of a father against his child – i.e., to harm him. According to a saheeh hadeeth: ‘There are three prayers that will be answered: the prayer of one who has been wronged, the prayer of a traveller, and the prayer of a father against his child.” Narrated by al-Tirmidhi, 1905. See Saheeh al-Adab al-Mufrad, 372.

19 – The du’aa’ of a righteous person for his parents, as stated in the hadeeth narrated by Muslim (1631): “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, a righteous son who will pray for him, or beneficial knowledge.”

20 – Du’aa’ after the sun has passed its zenith and before Zuhr. It was narrated from ‘Abd-Allaah ibn al-Saa’ib (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray four rak'ahs after the sun had passed its zenith and before Zuhr, and he said: “This is a time when the gates of heaven are opened and I want a good deed of mine to ascend during this time.” Narrated by al-Tirmidhi and its isnaad is saheeh. See Takhreej al-Mishkaat, 1/337.

21 – Du’aa’ when going to bed at night, and saying the du’aa’ that was narrated for that time. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to bed at night and says Laa ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah and Allaah is Most Great and there is no power and no strength except with Allaah), then he says: Allaahumma ighfir li (O Allaah, forgive me), or he makes du’aa’, his prayer will be answered, and if he does wudoo’ and prays, his prayer will be accepted.” Narrated by al-Bukhaari, 1154

Help for Muslim Reverts - Issues With Family (9)

2011-03-30T15:20:00.000-07:00

BEING A NEW MUSLIM IN A FAMILY OF NON-MUSLIMS

Your family may think that you have become a Muslim because of someone else, and not because you really believe it.

•Converting to Islam has to be a sincere action that is taken willingly by the individual. There is no compulsion in religion, so an individual cannot be forced to convert. Also, the motives for converting should be sincere and based on belief and not, for example, for the purposes of marriage.

If your family think that you have converted because of someone else, for a reason other than belief, it is probably because they find this easier to deal with. Perhaps they like to think that it is a phase, it is something you are doing because of someone you have met and not because you believe in Islam. This gives them the hope that one day you will leave Islam and things will get back to normal.

I think that in addition to discussing your reasons for converting with your family you can simply show them that you really do believe in Islam by your actions. Help them to realise the extent of the Islamic knowledge you have obtained when you discuss matters with them. Try and say things like 'yes I agree as in Islam we think....' or 'did you know that scientifically ......, and this is in the Quran.' In conversations tell them when you visited the Mosque etc etc. If you live separately, when they visit you leave the Islamic books, prayer mats etc around so that they will see them. When they see how much knowledge you have taken the time to gain, when they see how much effort you put into abiding by the Islamic rules they will have to conclude that you must have a mind of your own and you must really believe.

If you are a female convert and are due to marry a muslim, remember that if you were a Christian or Jew previously then your husband to be could have married you anyway, without the need for you to convert. Pointing this out to your family may help them realise that your conversion was not for the purposes of marriage.

Help for Muslim Reverts - Issues With Family (8)

2011-03-30T15:14:00.000-07:00

BEING A NEW MUSLIM IN A FAMILY OF NON-MUSLIMS

Your family have been taken in by the negative propaganda and as a result they perceive Islam to be violent. Reactions such as 'You are associating with terrorists'.

There is an amazing amount of negative propaganda about Islam, and the sad truth is that the general public are all too happy to accept what they are told on television and in newspapers. Of course, not to deny the fact that there are some muslims who commit certain deeds that are unislamic, but you will find that the coverage 'bad muslims' get far outways the coverage of 'bad Christians or Jews'. Anyway, that aside, the thing to remember is that a religion cannot be judged by the people that claim to follow that religion.

ISLAM is an Arabic word that simply means SUBMISSION, the roots of the word also mean PEACE. In the religious arena it means 'submission to the will of God'.

As in Christianity, Islam allows fighting in the way of self defence. Islam however has strict rules on combat, eg the prohibition of harming any civilians, the prohibition of destroying any crops, trees and livestock.

In the Quran (2.190):

"Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors."

In the Quran (8.61):

"If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things."

War in Islam is the last resort and is controlled very strictly.

Islam is not a religion that was spread by the sword. The reason for the rapid spread of Islam were the teachings themselves

You will have probably heard the word 'jihad' in the media, again propaganda has resulted in this word being totally misrepresented. Jihad literally means 'struggle', and also refers to the inner struggle that we all have in resisting desires and temptations.

In an Islamic state the lives and property of all individuals are sacred, regardless of whether or not they are Muslims.

Racism is totally abhorant in Islam.

In the Quran (49.13):

"O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honoured of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware."

Islam teaches absolute tolerance towards other faiths.

In the Quran (60.8):

"Allah (swt) does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah (swt) loves the doers of justice."

Islam protects minorities which is why you will find many non-Muslim places of worship throughout the Islamic world.