al-Qawl-us-Sadeed: The Straightforward Word

Make Duaa for our Brothers and Sisters in Dammaaj

2011-12-03T12:17:00.004-05:00

In the name of Allah, the Beneficent, the Merciful,

The news just reached me here concerning what is occurring in the blessed lands of Yemen, in the village of ad-Dammaaj, in the city of Sa’dah, towards Daar-ul-Hadeeth, the lighthouse of sound Islamic knowledge and creed, may Allah protect it from every harm and evil.

We ask Allah Most High to protect our brothers and sisters, the young and old, the strong and the weak, and the healthy and the sick.

We ask Allah Most High to protect its successor, its scholars, and its students of knowledge and laypeople along with their property and their animals.

We ask Allah to remove the harm and oppression that has been afflicted upon them. We ask Allah to protect them from the plots of those who hate that Islam is taught and invited towards, that the Quran is recited, that the sayings and teachings of our beloved Prophet, peace be upon him, are memorized in abundance, and that the sciences of the religion are sought after and attained.

We ask Allah Most High that this test pass from them as every other test that has come its way. While the heart is heavy, and the eyes fill with tears of grief, the hands are raised in supplication to the Most High, the Merciful, the Almighty, for our Muslim brothers and sisters of ad-Dammaaj. Indeed He is able to do all things.

The one in need of Allah,
Aboo ‘Imraan al-Mekseekee- may Allah guide him and all the Muslims

Sneezing then Praising Allah while being led in Prayer

2011-08-16T14:26:00.004-04:00

Question: One of the people being led in prayer next to me sneezed and then said, “all praise is for Allah (al-Hamdullilah)” while in prayer. Is this permissible to do in prayer, and how should one respond?

Answer: When one being led in prayer sneezes, then it is prescribed for that person to praise Allah. This is based on the narration of Mu’aadh bin Rifaa’ah bin Raafi’ from his father, may Allah be pleased with him, that he said, “I prayed behind the Prophet, peace be upon him, when I sneezed and said al-Hamdullilah, Hamdan Katheeran, Tayeeban Mubaarakan feeh, Mubaarkan ‘alayhi Kamaa Yuhibu Rabbanaa wa Yardhaa (All praise is for Allah, many pure blessings, blessings upon him as our Lord loves and is pleased with).” So when the Prophet finished praying, peace be upon him, he asked who had spoken during prayer but no one answered. Then he asked a second time who had spoken so Rifaa’ah said, “I did Messenger of Allah.” Then he asked him what he had said and Rifaa’ah told him. The Prophet, peace be upon him said: (By the One who my soul is in His hand, I saw thirty or so angels scrambling to see which one would take it up to heaven.)

This narration is related by at-Tirmidhee who said it was a good narration as well as an-Nisaa’ee. Therefore this companion praised Allah after sneezing while he was in prayer and the Prophet, peace be upon him, approved this action, so this proves its permissibility.

From the Legal Rulings of His Eminence ash-Shaykh ‘Abdul-‘Azeez bin ‘Abdullah Aali ash-Shaykh from the magazine Majallat-ul-Buhooth al-Islaamiyyah pages 42-43.
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Regarding Remaining Silent concerning Errors & Mistakes in the Religion

2011-08-13T20:14:00.003-04:00

Question: Some brothers who associate themselves with being students of knowledge and Du’aat (Callers), whenever I speak about some personalities such as Taariq as-Suwaydaan and al-Qaradhaawee to them, and warn from them and from their tapes, they say that Allah causes benefit by these two so it is not permissible for us to speak about them. What is your opinion?

Answer: It is obligatory for us to clarify the mistake and error; we do not look at the personality. Even if some benefit is gained it does not prevent explaining the error or mistake the person has in order to avoid the error or mistake or so that the person committing it can recant from it. If we were to remain silent about one’s mistakes and say this one has benefit, he benefits so we remain silent about his mistakes, this is wrong and not permissible to remain silent. Rather, the errors are clarified for the sake of refraining from it and for the person who made it to be made aware of it so that he can leave it.

If the scholars were to remain silent from explaining mistakes, the mistake will spread, the error will spread and then all types of evil will spread. Therefore it is necessary to clarify errors. It is not our intention to focus on personalities or to put people down. On the contrary, our purpose is to protect the religion without specifying anyone.

We protect our religion and our creed from mistakes and from deviant statements without specifying anyone. Our religion is more important to us than personalities. We guard our religion, we do not guard personalities when an issue occurs, but we use the best methods (in correcting) and wisdom, and calling in a manner that is best. No doubt that these issues are required to use without disparaging someone. This is something required. However, it is necessary to explain the truth regardless of who is pleased with it or whoever becomes angry.

Dr. Saalih bin Fawzaan bin ‘Abdullah al-Fawzaan, Member of the Major Scholars and Permanent Committee for Religious Rulings in the Kingdom of Saudi Arabia
Taken al-Ijaabaat al-Muhimmah fee al-Mashaakil al-Mulimmah from page 168-169 Ruling no. 133
Translated by Aboo ‘Imraan al-Mekseekee- may Allah guide him

Concerning the Du’aat that give Legal Rulings

2011-07-15T04:40:00.002-04:00

There are some Du’aat (Muslim missionaries) that give opposing rulings concerning issues that the Major Scholars have already given rulings to, so what is your advice to them?

Answer: The Daai’ee (the Muslim missionary) to Allah concerns himself with making the truth clear, in calling to Islam, in explaining falsehood, and in warning from it based on the evidences contained within the Book and the Sunnah.

One should know however, that not every caller to Allah is qualified to give legal rulings. The caller does his best to invite to Allah, to preach and admonish, to inform and guide but he doesn’t reach the position where he is able to give rulings when he is doing all of this.

Therefore it is obligatory for the caller when asked about something he doesn’t know that he should not answer until after he has referred to the one who is more knowledgeable than him. One who will make the truth clear to him.

As for what is adopted by some of the callers whenever they preach or remind, they are asked questions and they give a response even if they know or do not, then this is not permissible. Based on this, some of them speak about issues that only the Major Scholars can give rulings for. They do this out of self-trustworthiness and forwardness, being reluctant to say, “I don’t know”, so one will give a ruling even though it opposes the truth.

Ash-Shaykh ‘Abdul’Azeez bin ‘Abdillah bin Muhammad Aali ash-Shaykh, Mufti of the Kingdom of Saudi Arabia, taken from the Islamic Research Magazine page 54 and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

An Explanation of the Creed of the People of the Sunnah

2011-07-14T12:27:00.003-04:00

Al-‘Allaamah (the Scholar), Hujjat-ul-Islaam (the Scholar firmly grounded in the Islamic Sciences), Aboo Ja’far al-Warraaq at-Tahaawee of Egypt, may Allah have mercy upon him, wrote:

“This is a reminder of the creed of the People of the Sunnah (of the Prophet Muhammad, peace be upon him) and the General Body of Muslims established upon the way of the scholars of the religion such as Aboo Haneefah an-Nu’man bin Thaabit al-Koofee, Aboo Yoosuf Ya’qoob bin Ibraaheem al-Ansaaree, and Aboo ‘Abdullah Muhammad bin al-Hasan ash-Shaybaanee, may Allah be pleased with all of them, and with the fundamental principles of the religion that they affirmed and in the Lord of the worlds whom they professed to believe in.”

Explanation: In the name of Allah, the Beneficent, the Merciful. All praise is for Allah, Lord of all the worlds (the worlds of the angels, mankind, and Jinn). May Allah’s peace and blessings be upon our Prophet Muhammad and upon his family and all of his companions. To proceed; al-‘Aqeedah (Islamic Creed) is a foundation of the religion. It is contained within the testimony of faith Laa Ilaha Illa Allah (there is nothing worthy of worship except for Allah) and Muhammad Rasoolullah (Muhammad is the Messenger of Allah), which is the first pillar from the five pillars of Islam. Therefore it is imperative that importance and concern is placed in learning and understanding it as well as what desecrates it so that one can understand with insight and correctness.

When one establishes the practices of the religion based on the correct foundation then one’s actions will be righteous and accepted by Allah. However, when one has beliefs that are faltering and shaky or one has a corrupt belief then the practice of the religion will be incorrect and unfounded.

The scholars, may Allah have mercy upon them, paid great attention to the issue of creed. They did not let up explaining it in their lessons and in other occasions. The latter relayed knowledge obtained from the former.

The companions, may Allah be pleased with them, did not have any doubts concerning what was contained within the Quran or within the Sunnah of the Messenger of Allah, peace be upon him. Their creed was based upon the Book of Allah and the Sunnah of the Messenger of Allah, peace be upon him. No doubt or hesitation overcame them. Whatever Allah said and whatever His Messenger, peace be upon him, said, they believed it and professed it. They were not in need of authoring works because this was uncontested to them and settled.

Their creed was the Book and the Sunnah, and then they were followed by their students who came after them who took knowledge directly from them. There was no censure or rejection of the Islamic creed. The issue was indisputable and their reference was the Book and the Sunnah.

Then there appeared sects and disputes. There came into the religion one who had not firm knowledge of the Islamic creed within his heart or one who came into Islam having deviant ideas. There appeared in Islam one who did not refer back to the Book and the Sunnah concerning the Islamic creed, rather one who would refer to principles and methodologies that the deviants had set up out of desires. Once this occurred, the Imams of Islam were in need of explaining the correct creed and freeing it from the false claims. They were in need of writing and relaying from the (early) scholars of the Islamic nation. So they authored books on creed and engaged in this. In doing so they became the reference points for those from the Islamic nation after them until the final hour is established.

This is from the protection of Allah Most High for this religion, and His engagement in this religion, to decree for it reliable carriers to convey it as it was revealed by Allah and by His Messenger. And for them to refute the interpretation of the people of falsehood and the metaphors of those who liken Allah to His creation. They inherited this creed from those who preceded them.

And from the righteous ancestors were those who were upon the belief that was established by the Messenger of Allah, peace be upon him, and his companions and those who followed them. From their group are the four Imams; Aboo Haneefah, Maalik, ash-Shaafi’ee, and Ahmad in addition to other Imams who defended the creed and freed it from the false accusations, and in explaining it and teaching it to the students (of knowledge).

The students of the four Imams would be engaged in the study of the Islamic creed and with studying with one another and in preserving it for their pupils. They wrote many books concerning the methodology of the Book and the Sunnah and what the Chosen one, peace be upon him, was upon and his companions, may Allah be pleased with them, and their students. They refuted the false and deviants beliefs and explained its distortions and fabrications. Likewise this was done by the Imams of the Hadeeth such as Ishaaq bin Raahuwayah, al-Bukhaaree, Muslim, Ibn Khuzaymah, and Ibn Qutaybah. And from the Imams of Tafseer such as at-Tabaree, Ibn Katheer, al-Baghawee, and others.

They authored in these writings, books of the Sunnah such as Kitaab-us-Sunnah by Ibn Abee ‘Aasim, Kitaab-us-Sunnah of ‘Abdullah bin Ahmad bin Hanbal, Kitaab-us-Sunnah of al-Khallaal, and ash-Sharee’ah of al-Aajuree as well as others.

And from the group of these Imams are those who wrote concerning the Creed of the first generations of Muslims such as Aboo Ja’far Ahmad bin Muhammad bin Sallaamah al-Azdee at-Tahaawee from the scholars of the third century in Egypt. He was named at-Tahaawee due to the city in Egypt there. He wrote this brief article of creed to benefit and awareness.

Many explanations of this creed have been written, approximately seven of them, but they are not without errors since those who explained them based it upon the methodology of those who came later. Their explanations are not free of issues that oppose the creed of Imam at-Tahaawee except for one explanation that we know of. It is the explanation of al-‘Izz bin Abee al-‘Izz, may Allah have mercy upon him. It is known as the Sharh-ut-Tahaaweeyah. This is from the pupils of Ibn Katheer from what seems apparent. His explanation includes quotes from the books of Shaykh-ul-Islaam Ibn Taymiyyah, Ibn al-Qayyim, and from the books of the Imams. It is a wordy explanation.

The scholars would rely on it and study it based on its excellence and the authenticity of its information. It is a great reference work from the reference works on creed. The author, as it was mentioned, wrote this creed based upon the general way of the people of the Sunnah. From them are Aboo Haneefah an-Nu’maan bin Thaabit al-Koofee. He is from the oldest of the four Imams and knew some of the students of the companions and related from them. Likewise his companion Aboo Yoosuf, Muhammad ash-Shaybaanee, and the Imams of the Hanafee Madhhab.

He mentions their creed and that it conforms to the Madhhab of the People of the Sunnah and the General Body of Muslims. In this work is a refutation against those who ascribe themselves to the Hanafeeyah in this current time or those of later times, those who ascribe themselves to the Hanafeeyah but oppose Aboo Haneefah in creed. They follow his way only in Fiqh while opposing him in his beliefs. They take their creed from the people of al-Kalaam and al-Mantiq. This has also occurred amongst the Shaafi’eeyah of later times, those who oppose Imam ash-Shaafi’ee in creed but ascribe themselves to him in Fiqh. Many of the later Maalikiyyah also are not upon the creed of Imam Maalik but they take from the Madhhab of Imam Maalik in Fiqh only. As for in creed then they are followers of the Sufi ways and the followers of the later Madhaahib.

In this creed is a refutation against them and their like from those who ascribe themselves to the four Imams while opposing them in the Islamic creed. Groups such as the al-Ashaa’irah who ascribe themselves to Imam Aboo al-Hasan al-Asha’ree when he was upon the first way of belief. They leave off what he affirmed and later held on to from the way of the People of the Sunnah and the General Body of Muslims. This type of ascription is not correct because if they were upon the way of the four Imams they would also believe as they did.

Taken from at-Ta’leeqaat al-Mukhtasarah ‘alaa Matn al-‘Aqeedah at-Tahaaweeyah by ash-Shaykh Saalih al-Fowzaan, Pages 23 -28, and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

The Conditions for an Act of Worship to be Accepted

2011-05-02T08:33:00.003-04:00

...The qualification for every deed must fulfill two conditions in order to be accepted by Allah and in order for the person who does (the deed) to be rewarded:

The first condition is that the deed is done sincerely for Allah the Mighty and Majestic alone.

The second is that it must be done in accordance to the statements and actions of the Messenger, peace be upon him. The Most High says: {Nay, whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear, nor shall they grieve.} al-Baqarah: 112

The meaning of submitting one’s face is doing every action sincerely for Allah. And the meaning of doing every action perfectly means in accordance with the statements and actions of the Messenger, peace be upon him. Allah the Glorious and Lofty commands us to be united upon the Book and the Sunnah (the ways of the Prophet Muhammad, peace be upon him), and He prohibits us from division and disputes.

Likewise the Prophet, peace be upon him, commanded us to unite upon the Book and the Sunnah (the ways of the Prophet Muhammad, peace be upon him), and he prohibited us from division and disputes since unity based on the Book and the Sunnah (the ways of the Prophet Muhammad, peace be upon him) contains benefit that can occur immediately and at other times can occur later. (And he prohibited us from division and disputes) since division contains harm that can occur immediately and at other times can occur later, whether in this life or in the hereafter.

Therefore the issue is in dire need of strict concern because as time goes on more groups appear, more indoctrination appears, more deviant sects and false ideas come about, and various parties increase. The obligatory matter for the Muslim to do is look, whatever is in conformity with the Book of Allah and the Sunnah (the ways of the Prophet Muhammad, peace be upon him) then he takes it from the one who comes with that which is (based on the Book and the Sunnah), whoever he may be because following the truth is the real objective of the believer.

As for the one who opposes what the Messenger, peace be upon him, was upon then he leaves that person, even if he is from his own party or with one whom he ascribes himself with (from his group). The reason is because he opposes the Book and the Sunnah (the ways of the Prophet Muhammad, peace be upon him). A person wants to be successful (in the hereafter), he doesn’t want destruction for himself.

Politeness has no place here, the issue is an issue concerning paradise or hell. A person does not promote flattery and politeness or blind partisanship or his desires to side alongside those who oppose the group that is upon the way of the prophet, peace be upon him, and the general body of Muslims (Ahlus-Sunnah wal-Jamaa’ah). In doing so, he only harms himself. He expels himself from the way of success and follows the path to destruction.

The group that is upon the way of the prophet, peace be upon him, and the general body of Muslims (Ahlus-Sunnah wal-Jamaa’ah) are not harmed by those who oppose them, whether you are with them or oppose them. If you are with them then all praise is for Allah, and they are happy with this, because they only want good for the people. If you oppose them you do not harm them. Based on this the Prophet, peace be upon him, said:

(There will always be a group from my nation who will be upon the truth. They are not harmed by the one who humiliates them until the issue of Allah comes (the Day of Judgment) and they are still upon the truth.) Related by Muslim.

Therefore the one who opposes the group that is upon the way of the prophet, peace be upon him, and the general body of Muslims (Ahlus-Sunnah wal-Jamaa’ah) only harms himself.

Taken from the lecture Lamhah 'an al-Firaq adh-Dhaallah (A Look into the Deviant Sects) by
ash-Shaykh Saalih al-Fawzaan
Translated by Aboo 'Imraan al-Mekseekee - may Allah guide him

The Statement that Refuting the People of Innovation was not practiced by the Salaf!!!

2011-02-16T01:33:00.004-05:00

Question: What do you say about the one who says, “Refuting the people of innovations and desires was not practiced by the Salaf (the rightly-guided predecessors). If refutations were written then it is not befitting to spread them unless it is amongst the students of knowledge but they should not be spread amongst others?”

Answer: Refutations against the people of innovations is al-Jihaad in the path of Allah. It protects the divine law from having anything applied to it that is not from it. Authoring books, printing them, and distributing them here is a right and a call to the truth as well as al-Jihaad in the path of Allah. Whoever alleges that printing books that refute the people of innovations and spreading them is an innovated matter is incorrect. Allah the Glorious and Lofty says: {O Prophet, fight against the disbelievers and the hypocrites and be harsh against them.}

Al-Jihaad is done by the hand, by the tongue, and with wealth. And al-Jihaad by the tongue is defense of this divine legislation and protecting it from everyone who concocted doubts and falsehood. From the types of al-Jihaad is warning from innovations and calling to the truth. So because of this Imam Ahmad and others wrote books where they warned from the innovators. He wrote his treatise ar-Radd ‘alaa az-Zanaadiqah (Refuting the Heretics). He explained their doubts and answered each doubt. And al-Bukhaaree, may Allah have mercy upon him, wrote his book Khalq Af’aal-il-‘Ibaad (the Creation of the Servant’s Actions). And other Imams of Islam wrote refutations on the innovators who refuted their falsehood and established proofs over them. And likewise, Shaykh-ul-Islaam wrote a refutation on the Raafidhah (the Shee’ah) in his well known book Manhaaj-us-Sunnah an-Nabawiyyah fee Naqdh Kalaam-ish-Shee’ah wal-Qadariyyah (The Methodology of the Prophetic Sunnah in Negating the Rhetoric of the Shee’ah and Qadaris). And he explained what they were upon and their falsehood and misguidance.

His Eminence, the Mufti, ash-Shaykh ‘Abdul-‘Azeez Aali ash-Shaykh, may Allah protect him from every evil and harm
Taken from the Saudi magazine ar-Riyaadh, on the 4th of Friday al-Muharram 1424 A.H. Edition 12674 – 40th year
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Does Shaykh Saalih al-Fawzaan have a Facebook page?

2011-02-15T17:31:00.001-05:00

His eminence, ash-Shaykh Saalih bin Fawzaan al-Fawzaan, may Allah protect him, peace be upon you and the mercy of Allah and His blessings. To proceed:

I noticed that while I was searching on the network site, Facebook, that there are three profiles that carry your name, with various topics (from you).

My question is this, does his eminence have a profile on the Facebook site, and what is its address? And are any of the profiles that carry your name supported by you? May Allah protect you.

Response: And may peace be upon you and the mercy of Allah and His blessings. I do not have any profile with this aforementioned site, I do not have any connection to it nor do I know of it. The only reliable site that I have approved is my personal site which is run by Mu’assasah ad-Da’wah al-Khairiyyah (the Charitable Organization for Islamic Invitation), for the sake of clarity reference is cited. I do not permit anyone or the construction of any site or profile within any sites unless my written permission has been given.

Written by Saalih Fawzaan al-Fawzaan
6/3/1432 A.H.

Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.alfawzan.ws/node/13197

Questions and Answers concerning the Issues of al-Imaan (Belief) and al-Kufr (Disbelief)

2011-02-02T21:33:00.004-05:00

Question One: How does al-Kufr al-Akbar (Major Disbelief) or ar-Riddah (Apostasy) occur? Is it specific to al-I’tiqaad (Belief )and al-Juhood (denial) and at-Takdheeb (refusal to accept) or is it more general than that?

Answer: In the name of Allah, the Beneficent, the Merciful. All praise if for Allah, Lord of all the worlds, and may the peace and blessings of Allah be upon our Prophet Muhammad and upon his family and companions.

Indeed the issues of al-‘Aqeedah (Islamic Creed) are very important. It is obligatory to learn al-‘Aqeedah (Islamic Creed) in all of its various subjects and issues, and to acquire the proper understanding from the people of knowledge. It is not enough to just present questions and then spread them. The questions increase and I respond to them but the ignorance (of the issues related to creed) ends up being greater. Therefore it is obligatory on the who wants to benefit himself and his Muslim brothers to learn the beginning all the way to the advanced levels of al-‘Aqeedah (Islamic Creed), and to learn its subjects and issues, acquiring it from the people of knowledge and the basic books (on creed), the books of the rightly guided predecessors.

In doing so ignorance will be removed and there will be no need for anymore excessive questions. One will also be able to explain (these issues) to the people and teach the ignorant. That is because he will become an expert in al-‘Aqeedah (Islamic Creed).

Likewise knowledge of al-‘Aqeedah (Islamic Creed) is not taken from books alone, or from reading and researching, since its issues are not elementarily taken from just books and research, rather it is by narration from the people of knowledge and insight, those who understand it and give rulings based on its problematic issues. This is a necessary advice.

As for what occurs now in gatherings where large amounts of questions about al-‘Aqeedah and its important issues are presented by the people who have not studied it before or from those who speak about al-‘Aqeedah (Islamic Creed) and its issues out of ignorance or relying on their reading of books or their research. This makes the issue more obscure and cause more problems along with other issues. Troubles will spread and differences will occur because we relied on our (personal) understanding without taking knowledge from its sources. We rely on our reading and (personal) understanding. Indeed the understandings and the perceptions will differ.

Differences will spread concerning these important issues. Our religion brought unity, harmony, non-division, and mutual love for the people of faith and animosity for the people of disbelief. This is not complete except by acquisition of the religious issues and their sources by the scholars and those who conveyed it from the scholars of the past. They studied it by the chain (of narrators) and conveyed it to whoever was after them. This is the correct path in conveying knowledge of al-‘Aqeedah (Islamic Creed) and in other subjects. Al-‘Aqeedah is the most important since it is the foundation and since differing about it is an area of misguidance and division amongst the Muslims.

Al-Kufr (Disbelief) and ar-Riddah (Apostasy) occur when a nullifier from the nullifiers of Islam is committed. According to the people of knowledge whoever commits a nullifier from the known nullifiers of Islam then by this act of nullification he becomes an apostate and becomes a disbeliever. We pass judgment based on one’s statements and by one’s actions. We pass judgment on him based on this because we can only do so by what is apparent. As for the issues of the heart then no one knows them but Allah, the Glorified, the Most High. Whoever pronounces disbelief or an act of disbelief we pass judgment based on his statement, his words, and his actions when his action or his statement are from the affairs of apostasy.

Question Two: There is one who says that al-Imaan (faith) is statement, creed, and action, but that action is a condition for the validity of faith. And he also says, “There is no disbelief except for belief”. Is this or is this not a statement from the statements of the people of the Sunnah?

Answer: The person who makes this kind of statement has not understood al-Imaan or al-‘Aqeedah. This is what we spoke of in response to the first question: it is obligatory for this person to study al-‘Aqeedah under the people of knowledge and to acquire it from its correct sources. Then he will understand the answer to this question.

As for his statement that al-Imaan is Qawl (statement), ‘Amal (action), and ‘Itiqaad (creed) and then says that al-‘Amal (action) is a condition of the completeness of al-Imaan and in its correctness then this is contradictory!! How can action be a part of al-Imaan and then he turns around and says that an action is a condition? It is understood that the condition is out of what is stipulated. This contains deficiency. This person wants to combine the statements of the Salaf with the statements of the later people. He does not understand the deficiency because he does not know the statements of the Salaf or does he know the reality of the statements of the later people. He desires to mix the two. Therefore al-Imaan is Qawl, ‘Amal, and I’tiqaad. Action is from al-Imaan and is al-Imaan. It is not a condition based on the conditions of what correctly embodies al-Imaan or a condition of completeness or any other statements that are spread today. Al-Imaan is statement of the tongue, belief of the heart, and action of the body parts. It increases with obedience and decreases by sins that are committed.

Question Three: Are actions a pillar of al-Imaan or just a part of it, or are they based on a condition?

Answer: This is related to the previous question. The person asking this question does not understand the intricate issue of al-Imaan. Based on this he repeated, are actions a pillar of al-Imaan or just a part of it, or are they based on a condition? That is because he did not acquire al-‘Aqeedah from its sources and its principles and its scholars. As we mentioned that there is no act without Imaan and there is no Imaan without action. Both of them are intertwined. Actions are from al-Imaan, it is al-Imaan: actions are faith, statements are faith, and belief is faith. All of it combined is belief in Allah, the Mighty and Majestic and belief in His Books, Messengers, the Day of Judgment, and belief in Divine Decree, whether it is good or bad.

Question Four: How many categories do the Murjiah sect consist of? And mention their claims concerning the issues of al-Imaan.

Answer: The sect known as al-Murjiah consist of four categories:

The first group is al-Jahmiyyah, who say that al-Imaan is based only on acknowledgement even if affirmation is not done. This is the statement of al-Jahmiyyah. This is the evilest and nastiest statement to come from them. This is Kufr (disbelief) in Allah, the Mighty and Majestic, because the early polytheists, Pharaoh, Haamaan, Qaaroon, and even Iblees all acknowledged Allah and acknowledged al-Imaan in their hearts. However, they did not articulate it with their tongues or act upon it with their body parts. This acknowledgement (of faith) did not benefit them.

The second group is al-Ashaa’irah. They say that al-Imaan (faith) is only affirmation of what is in the heart. This is a statement of al-Ashaa’irah. This is also a false statement because the disbelievers affirmed (faith) in their hearts. They acknowledged the Quran as being the truth. They acknowledged the messenger as being the truth. The Jews and the Christians acknowledged that:

{Those who whom We gave the book recognize him (the messenger) just as they recognize their own sons.}al-Baqarah: 146

They affirmed his (prophet-hood) in their hearts! The Most High says about the polytheists:

{We know what they say grieves you. They do not deny you rather the oppressors deny the signs of Allah.}al-An’aam: 33

Therefore they did not articulate it with their tongues or act upon it with their body parts despite the fact that they affirmed it in their hearts. It did not make them believers.

The third group is al-Karraamiyyah, who are comparable to al-Ashaa’irah, they are al-Karraamiyyah. They say that al-Imaan (faith) is based on the articulation of the tongue even if the heart does not believe it. This is a false statement without a doubt. That is because the hypocrites, who will be in the lowest depths of the hellfire say that they bear witness that there is nothing worthy of worship and that Muhammad is the Messenger of Allah with their tongues but they do not believe it or affirm it within their hearts. As the Most High says:

{When the hypocrites come to you they say, “We bear witness that you are the Messenger of Allah”, and Allah knows you are His Messenger. And Allah bears witness that the hypocrites are liars. They made their oaths a screen so they hindered (men) from the path of Allah.} al-Munaafiqoon: 1-2

And the Glorified and Most High says:

{They say with their mouths that which is not in their hearts.}Aali ‘Imraan: 167

The fourth group is Murjiat-ul-Fuqahaa (the Murjiah from amongst the scholars of Islamic jurisprudence). It is the lightest of the sects concerning the issue of al-Irjaa. They said that al-Imaan (faith) is belief in the heart, articulation of the tongue, but action does not enter into it. This is the statement of the Murjiat-ul-Fuqahaa. This is also a false statement.

Question Five: Is there a difference of opinion between the people of the Sunnah and with the Murjiat-ul-Fuqahaa concerning the actions of the hearts and body parts? Is the difference due to wording or in meaning? We hope for clarification from his Eminence.

Answer: Their differences concern actions. The differences amongst the Murjiat-ul-Fuqahaa with the majority of the people of the Sunnah is centered around the deeds that are done openly, such as prayer, fasting, and pilgrimage. They say that it is not from al-Imaan rather it is a condition for al-Imaan. It is either a condition for validity or a condition for completeness, and this statement is false as we understand it.

The difference between them and with the people of the Sunnah is in the meaning not in the wording. That is because they say that al-Imaan does not increase or decrease by action. It does not increase when deeds in obedience to Allah are done and it does not decrease when deeds in disobedience to Allah are done. Instead people are all equal since according to them affirmation of faith in the heart is done at the same time as statement of the tongue! And this is a false statement.

Question Six: What is the ruling of one who totally leaves off doing all the outward acts (of Islam) but he recites the two testimonies of faith and affirms the performance of the obligatory matters? He doesn’t perform any of them. Is he still a Muslim, knowing that he has no valid Islamic excuse that stops him from establishing these obligatory matters?

Answer: This is a not a believer. Whoever believes in his heart and affirms (this belief) with his tongue but does not carry out any actions with his body parts then he has nullified all of his good deeds if there was no valid excuse. This person is not a believer because al-Imaan as we mentioned and as the people of the Sunnah and the scholars have defined that faith consists of the statement of the tongue, belief in the heart, and actions of the body parts. Faith does not occur unless these three are combined. Whoever leaves just one of them then he is not a believer.

Taken from Asilah wa Ajwibah fee Masaail-Imaan wal-Kufr pgs. 2 -7
By al-Waalid, al-‘Allaamah, ash-Shaykh Dr. Saalih al-Fawzaan
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him

Statements of the Major Scholars concerning Demonstrations and Protests

2011-02-01T13:20:00.004-05:00

His Eminence, ash-Shaykh, al-Imaam, ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him) said, “Using good methods are the best ways of having the truth accepted. Using bad and violent methods are the most dangerous ways in having the truth rejected and not accepted. It causes unrest, oppression, aggression, and disturbances. In relation to this are the demonstrations and protests that are carried out by some people. These demonstrations and protests cause great harms to the callers (of Islam). Marching and shouting in the streets is not the means to rectification and inviting (to the application of Islam). The correct way is by visiting and written correspondence while utilizing good manners. This is how the president, the ruler, and the leader of the tribes is advised, using this method, not by violence and demonstrations. The Prophet, peace be upon him, resided thirteen years in Makkah and never did he engage in demonstrations or marches. He did not terrify the people by destroying their property or killing. No doubt this method harms the Da’wah and the callers…they want good by observing this method but only the opposite occurs. Therefore the one who calls to Allah treads the way of the Messengers and their followers even if it takes a long time, it is better than harming the Da’wah and causing adversity.” Taken from the al-Buhooth al-Islaamiyyah magazine, edition 38, page 210.

And he was asked, may Allah have mercy upon him, are demonstrations performed by men and women against the ruler considered a means from the many ways of inviting to (the application of) Islam? And is the one who is killed while engaged (in these protests) considered a martyr who fought in the path of Allah?

So he responded by saying, “I do not see demonstrations performed by men and women being a cure, rather it from the causes of tribulations, from the causes of evil, and from the causes of oppressing some of the people and transgressing some of the people’s rights. The divinely legislated ways are written correspondence, giving advice, and inviting to good using sound methods. This is the way of the people of knowledge and this is the way of the companions of the Prophet, peace be upon him, and those who follow them in that which is good; by written correspondence, by speaking with those who are in error and with the leader and ruler. And also by contacting them, advising them, and writing to them without publicizing on the pulpit or other places that the person did this and the person has become that. And it is Allah whom we seek assistance from.” Taken from the tape: Selections from the Statements of the Scholars.

And ash-Shaykh, al-‘Allaamah, Muhammad bin Saalih al-‘Uthaymeen (may Allah have mercy upon him) was asked if demonstrations were a means of the divinely legislated call to Islam?

He said, “All praise is to Allah, Lord of all the worlds. And may the peace and blessings of Allah be upon our master Muhammad, upon his family, companions, and those who follow them perfectly until the Day of Judgment. To proceed: the concept of Demonstrations is a new issue. It was not known in the time of the Prophet, peace be upon him, or in the time of the rightly-guided Muslim rulers or amongst the companions- may Allah be pleased with them all. It consists of prohibited acts based on anarchy and disturbances such as the breaking of glass and doors, etc. Therein occurs mixing of the sexes, the young with the old, as well as other corruptions and objectionable acts. As for the issue of pressuring the government, if it is a Muslim government, then it is sufficient to have an advisor skilled in the Book of Allah and in the Sunnah of His Messenger, peace be upon him. This is the best thing that can be suggested to the Muslim. If it is a non-Muslim government ,then do not concern yourself with these demonstrators. ..based on this, we view demonstrations as being an evil matter. As for those who say that demonstrations are peaceful, at the beginning it is peaceful but then it becomes destructive. I advise the youth to follow the path of those before them as Allah the Glorious, the Most High, has praised the Muhaajiroon and the Ansaar and those who follow them perfectly applying Islam in their daily lives.” From the book al-Jawaab al-Abhar by Fuad Sarraaj page 75.

And ash-Shaykh, al-‘Allaamah, Saalih al-Fawzaan, may Allah protect him from every evil and harm was asked if establishing demonstrations was a means of Da’wah in solving the Muslim world’s problems?

He said, “Our religion is not a religion of chaos and anarchy. It is a religion of discipline, a religion of order and tranquility. Demonstrations are not actions done by Muslims and the Muslims did not know of them (in the begining of Islam). The religion of Islam is a religion of calmness, a religion of mercy, not one filled with chaos. It is not a religion of commotion or stirring up tribulations. This is the religion of Islam. People’s rights are not obtained through these methods but by legislated Islamic requests and other legislated methods. These demonstrations cause tribulations, the spilling of blood, and the destruction of property therefore they are not permissible.” Taken from al-Ijaabaat al-Muhimmah fee al-Mashaakil al-Malmah by Muhammad al-Husayn page 100.

And His Eminence, ash-Shaykh ‘Abdul-‘Azeez ar-Raajihee, may Allah protect him from every evil and harm was asked, what is your opinion of the one who says that demonstrations are permissible in order to put pressure on the ruler until he responds to them?

He said, “Demonstrations are not actions done by Muslims, they are foreign. They were not known until the influence of the non-Muslim western countries.” Taken from a lecture given by the Shaykh.

And al-‘Allaamah, al-Muhaddith, Naasir-ud-Deen al-Albaanee (may Allah have mercy upon him) said after talking about the weakness of a story of ‘Umar bin al-Khattaab, may Allah be pleased with him, “…That was probably a reason or one of the many reasons some of our brothers who call to Islam tried to use as evidence for demonstrations which are well known today and for methods that the Prophet, peace be upon him, used in inviting to Islam! Some Islamic groups still demonstrate unaware that its roots are from the ways and methods of the non-Muslims which they ascribe to because in their estimation rule is for the people. They negate the statement of the Prophet, peace be upon him: (And the best of guidance is the guidance of Muhammad).” Taken from as-Silsalah adh-Dha’eefah.

Source: http://www.sahab.net/forums/showthread.php?t=385795
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him

Biography of Shaykh ‘Abdullah bin Jaar Allah –may Allah have mercy on him

2011-01-17T10:40:00.004-05:00

He is ash-Shaykh ‘Abdullah bin Jaar Allah bin Ibraaheem Aali Jaar Allah. His lineage is traced back to the Nawaasir tribe of the Banoo Tameem. He was born in al-Mudhnib in the region of al-Qaseem. He had a righteous upbringing and from his youth he studied writing and memorized the Quran with his father. He traveled to ar-Riyaadh in the year 1368 A.H. and again in 1374 A.H. He took knowledge from ash-Shaykh Muhmamd bin Ibraaheem Aali ash-Shaykh. In the year 1375 A.H. he attended the Imaam-ad-Da’wah Institute where he studied under a number of scholars, from them ash-Shaykh Ismaa’eel bin Muhammad al-Ansaaree, as well as others.

He graduated from this institute in 1379 A.H. and then he attended the College of ash-Shar’eeah (Islamic Law) in ar-Riyaadh where he graduated in 1384 A.H. He was appointed as a teacher by the Ministry of Education. He taught in the middle schools in Haail and Buraydah in 1386 A.H. Then he moved to ar-Riyaadh for the same type of work. He then attended the Advanced Institute for Islamic Judges where he obtained his Masters in al-Fiqh al-Muqaarin (Comparative Islamic Jurisprudence) in the year 1399 A.H. In the year 1403 A.H. he moved to teach in the high schools and remained there until he had to retire because of his failing health.

He was one who constantly engaged in all acts of worship such as prayer, fasting, and supplications. He is mentioned with loving knowledge, with reviewing it and studying with others. He spent his time in that which was beneficial. He was humble and always smiling. He was patient, generous, and compassionate for the poor and the needy. He exerted all of his efforts, work time, free time, and wealth in the path of calling to Allah, advising and counseling, with money and by the pen. He died in Makkah al-Mukarramah in the spring of the 20th of Ramadhaan.

It has been mentioned that he authored more than one hundred and fifty treatises, mostly short and beneficial that treated the important issues that the general people were in need of knowing. Many have been printed and distributed with wide acceptance, and many have benefited from them.

Source: http://www.alukah.net/Web/jarallah/CV/
Translated by: Aboo 'Imraan al-Mekseekee - may Allah guide him
Visit the Shaykh's site (Arabic): http://www.alukah.net/Web/jarallah

The Tafseer of the statement of the Most High: {…He removes them from the darkness into the light.}

2011-01-16T11:22:00.003-05:00

Question: Allah Most High says: {…He removes them from the darkness into the light.} Soorat-ul-Baqarah: 257 What is meant by the word “the light” (an-Noor) in this verse?

Answer: All praise is for Allah, {Indeed Allah, is a Protector over those who believe…}. He is the one who helps them, gives them assistance, and grants them success. {…He removes them from darkness…} meaning from the darkness of ash-Shirk (Idolatry), and the darkness of disobedience, and innovations to the light of at-Tawheed (Monotheism), the truth, and al-Imaan (Faith) by way of the Messengers, and His revealed books. The disbelievers of Quraysh, the Children of Israel, and others have at-Taaghoot as their protectors. The Taaghoot are the devils of mankind and Jinn. The devils of mankind and Jinn are the protectors of disbelief. {They take them out of the light…} the light of at-Tawheed and the truth. {…into the darkness…} the darkness of ash-Shirk, ignorance, disobedience, and innovations. So the light mentioned in this verse means at-Tawheed (Monotheism), al-Imaan (Faith), and al-Hudaa (Guidance). And the darkness is ash-Shirk, acts of disobedience, and innovations. We ask Allah to pardon us.

Source: Majmoo’ Fataawaa Bin Baaz (24/209)
of ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him.

An Explanation from the Permanent Committee concerning the Killing, Confinement, and Expulsion that is occurring in Jerusalem and Bayt-ul-Maqdis

2011-01-06T19:37:00.007-05:00

All praise is for Allah, Lord of all the worlds. May peace and blessings be upon the noblest of the Prophets and Messengers, our Prophet Muhammad as well as upon his family and all of his companions. To commence:

Without a doubt Jerusalem and the Bayt-ul-Maqdis (the whole area that houses al-Masjid al-Aqsaa and the Dome of the Rock) is a blessed place. The Quran mentions this blessing in more than one place such as the statement of the Most High:{Glorified is He above all that they associate with Him, Who took His slave for a journey by night from al-Masjid al-Haraam (in Makkah) to al-Masjid al-Aqsaa, the neighborhood whereof We have blessed.} al-Israa: 1

And His statement: {And We rescued him (Abraham) and Lot to the land which We have blessed for mankind and Jinn.} al-Anbiyaa: 71

And His statement: {And to Solomon, (We subjected the) wind strongly raging, running buy His command towards the land which We had blessed. And of everything We are the All-Knower.} al-Anbiyaa: 81

Al-Masjid al-Aqsaa is the second mosque erected in the earth after al-Masjid al-Haraam. It is related by Aboo Dharr, may Allah be pleased with him, that he said, “I asked the Messenger of Allah which mosque was erected first in earth? And he said it was al-Masjid al-Haraam. Then I asked him which one was next and he said it was al-Masjid al-Aqsaa. I asked him how many years were between both and he said there was forty years.” It was related by al-Bukhaaree and Muslim.

It is one of three mosques that should be traveled to for prayer. It was related by al-Bukhaaree and Muslim from Aboo Hurayrah that the Prophet, peace be upon him, said: (Only three mosques should be traveled to; al-Masjid al-Haraam (in Makkah), the Prophet’s Masjid (in Madeenah), and Masjid al-Aqsaa (in Jerusalem).)

It is one of the mosques where prayer in it is multiplied, as in the narration of Aboo ad-Dardaa: (Prayer in Bayt-al-Maqdis is worth five hundred prayers.) Related by al-Haafith in al-Fath 3/67 and al-Bazzaar said that its chain of narrators were good.

Based on this and due to the benefit and prestige that Bayt-ul-Maqdis (the whole area that houses al-Masjid al-Aqsaa and the Dome of the Rock) and Jerusalem hold in the Islamic legislation and within the hearts and souls of the Muslims and the deep-rooted feeling of responsibility, the Permanent Committee for Knowledge-Based Research and Legal Islamic Rulings of the Kingdom of Saudi Arabia has followed, and will continue to follow every harm that has occurred and that continues to occur. (Harms such as) aggressions and oppressive practices that increase day by day; eviction of the people from their homes, expulsion of thousands from their properties, and confiscation of their homes, farms, and dwellings all to establish their illegal seizures of what they call settlements.

(As well as) assaulting those who pray and worship, establishing a wall of separation, strictly restricting commerce, the withdrawal of identities, arrests, lowering levels of services, shutting down charitable organizations, and afflicting the residents with various means of obstacles.

No doubt this is a crime, oppression, and injustice concerning the right of al-Quds (Jerusalem), al-Masjid al-Aqsaa, and the Palestinians. These painful incidents require the Muslim rulers to take a stand with their Palestinian brothers, to cooperate with them and assist them, striving to prevent the Jews from their persistent enmity and attacks on al-Masjid al-Aqsaa, and ending their oppressive occupation; everyone according to his place and location in establishing responsibility and the removal of blame.

Therefore we advise our Muslims brothers in Palestine and Jerusalem to fear Allah the Most High and to return to Him, the Glorified, just as we advise them to unite upon the truth and to abandon division and disputes in order to turn the opportunities against the enemy who has exploited (the land and its people) and who will continue to exploit it with more transgression and dysfunction.

We ask Allah by His Beautiful Names and Lofty Attributes to remove the affliction from this nation and to strengthen His religion, to elevate His word and aide those who love Him, to disappoint the enemies and make their plots stay (stuck within their) throats, and to protect the Muslims from their evil. Indeed He is the Supporter of that and the One who is able to do so. May the peace and blessings of Allah be upon our Prophet Muhammad and upon his family, companions, and those who follow them until the Day of Judgment.

The Permanent Committee for Knowledge-Based Research and Legal Islamic Rulings:
President; ‘Abdul-‘Azeez bin ‘Abdillah Aali ash-Shaykh, Member; Saalih bin Fawzaan al-Fawzaan, Member; Ahmad bin ‘Alee Sayr al-Mubaarkee, Member; Muhammad bin Hasan Aali ash-Shaykh, Member; ‘Abdullah bin Muhammad Khunayn, Member; ‘Abdullah bin Muhammad al-Mutlaq.

Taken from Majallat-ul-Buhooth-il-Islaamiyyah (the Islamic Research Magazine), Edition number 91, from pgs. 379 – 382, covering the months of Rajab, Sha’ban, Ramadhaan, and Shawwaal 1431 A.H. Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him.

The Manners of the Du’aat (Callers to Islam) and their Characteristics: Part 3

2011-01-06T15:06:00.002-05:00

Three – al-Hulm war-Rifq (Tolerance and Gentleness):

“…Thirdly, from the manners that are befitting for you to act upon O’ Caller (to Allah) is to be tolerant in your invitation (to Islam), gentle concerning it, bearing all levels of patience as the messengers used to do, peace be upon them. Beware of hastiness, beware of hostility and harshness. Be patient, be tolerant, be gentle in your invitation (to Islam or to practice it). Some of the evidences have preceded you about this such as His statement, the Glorious and Lofty:

{Call to the path of your Lord using wisdom and good admonition. And speak with them in a manner which is good.} an-Nahl: 125

And His statement, the Glorified:

{And by the mercy of Allah, you dealt with them gently.} Aali ‘Imraan: 159

And His statement, the Glorious and Lofty concerning the story of Musaa and Haaroon:

{Speak to them in a gentle way perhaps he will reflect or fear.} Taahaa: 44

And in the authentic narration the Prophet, peace be upon him, said: (O Allah, whoever acquires sovereignty over the affairs of my people and is kind to them then be kind to him! O Allah whoever acquires sovereignty over the affairs of my people and is hard upon them then be hard upon him!) It was related by Muslim in as-Saheeh.

O servant of Allah you must be gentle in your invitation (to Islam or to practice it). Do not be hard on the people. Do not run the people off from the religion. Do not run them off by your harshness and ignorance not by methods of hostility, hurt, and harm. You must be tolerant and patient, easy and gentle when speaking. Using good words to influence your brother’s heart, influencing the heart of the one being called to, until the person accepts your call and will be open to it, impressed by it, and he will commend you for it and thank you for it. As for hostility then it only alienates, not a cause of bringing closeness, it divides, not unites.

Therefore gentleness is a must as he, peace & blessings be upon him, said: (Indeed gentleness is not contained within something except that it beautifies it. And it is not removed from something except that it renders it terrible.) And he, peace & blessings be upon him, said: (Whoever prevents gentleness then all good will be prevented.)

So it is obligatory for the Muslim to be gentle in his invitation (to Islam or to practice it), (and use) good methods until he is responded to and does not face rejection or use manners that are not suitable…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Pages 57 - 58
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

The Manners of the Du’aat (Callers to Islam) and their Characteristics: Part 2

2010-12-18T00:08:00.003-05:00

Two – al-‘Ilm (Knowledge):

“…Secondly, you must base your call upon evidence, meaning upon knowledge. Do not be ignorant of what you are calling to: {Say: This is my path I invite to Allah based on insight.} Having knowledge is a must. Knowledge is a duty. Beware of calling to ignorance! Beware of speaking about what you do not know! The ignorant one destroys, he does not build up. He causes corruption and does not rectify. So fear Allah! O servant of Allah! Beware of speaking about Allah without knowledge! Do not call to anything without first having knowledge of it, of possessing insight to what Allah says and what His messenger said.

Having insight is a must and it is to possess knowledge. It is obligatory on the student of knowledge and the caller to comprehend what they are calling to and to look into what they are calling to with evidences. So when the truth is made apparent to him and he understands it then he calls to it, whether that is an act (of an obligated duty or permissibility, etc.) or an act of abandonment (forbidden acts, sins, etc.). He invites to an act when it is obedience to Allah and His messenger. And he calls to abandon what Allah and His messenger have prohibited based on evidence and insight…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 56
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

The Manners of the Du’aat (Callers to Islam) and their Characteristics: Part 1

2010-12-17T23:33:00.003-05:00

“…As for the manners and characteristics that are befitting for the Du’aat (Callers to Islam) to be upon, then Allah has clarified this in many verses, in numerous places in the Noble Quran…”

One – al-Ikhlaas (Sincerity):

“…It is obligatory upon the Caller (to Islam) to be sincere for Allah, the Mighty and Majestic. He does not desire to show off or notoriety. He does not desire the people’s praises or their glorification (of him). Instead, he calls to Allah desiring His face, the Mighty and Majestic, as He says: {Say: This is my path, I invite to Allah.} Yusoof: 108

And the Mighty and Majestic says: {Who is better in speech than the one who calls to Allah?} Fussilat: 33

Therefore it is obligatory for you to be sincere to Allah, the Mighty and Majestic, this is the most important behavior. This is from the greatest characteristics that should exist in your calling (to Allah). Your desire of (seeing) Allah’s face and the hereafter…”

“…Sincerity to Allah (alone) is a must in (calling to Allah). Not in (calling to Madhhabs) or to the opinion of such and such a person. One calls to Allah desiring His reward and His forgiveness. He desires rectifying the people. It is a must that (the Caller) is sincere and has knowledge. The Mighty and Majestic says: {Call to the path of your Lord using wisdom and good admonition. And speak with them in a manner which is good.} an-Nahl: 125…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Pages 55-56
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Who are the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age?

2010-12-15T10:43:00.002-05:00

Noble Shaykh, who are the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age?

Answer: “By Allah, we don’t know of anyone who is from the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age. The Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) are in their graves now but their words are present within their books of al-Jarh (Disparagement) wat-Ta’deel (Recommendation). Al-Jarh (Disparagement) wat-Ta’deel (Recommendation) concerns the knowledge of the chain of transmission and the (knowledge) of the narrators of the prophetic narrations. Al-Jarh (Disparagement) wat-Ta’deel (Recommendation) is not abusing people and belittling them, “Such and such a person is this”, and “such and such a person is that”. Some of the people are praised and some of the people are disparaged. This is backbiting and gossip not al-Jarh (Disparagement) wat-Ta’deel (Recommendation).”

Ash-Shaykh Saalih al-Fawzaan, may Allah protect him from every evil and harm.
On the 14th of Muharram, 1427 A.H. at Masjid al-Ameer Mu’tib bin ‘Abdil-‘Azeez during the lessons given on Sharh-us-Sunnah by al-Barbaharee.
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

The Role of the Media in ad-Da’wah

2010-10-17T14:40:00.002-04:00

“…The most successful of ways (in giving Da’wah) in this day and age and the most beneficial is by using the media since it produces good results, it is a double-edged sword. If you use these means in inviting to Allah and guiding the people to what was revealed to the Prophet, peace be upon him, by way of radio programs, newspapers, and television, then this is a major thing that Allah will benefit the Islamic nation everywhere with as well as the non-Muslims so that they can understand Islam and reflect and comprehend its beauties. And they will come to understand that it is the path to success in this life and in the hereafter.

The Callers and the Rulers over the Muslims must participate in everything that they are able to such as radio broadcasts, newspapers, television, in public addresses, in the Friday sermons and other sermons not related to the Friday prayer in addition to other methods that can be employed in guiding the people to the truth by using all of the spoken languages until the invitation to Islam reaches everywhere and advise is given to all of the people of the world in their language.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 77
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Explaining the word Sunnah: Readings from the Explanation of al-Humaydee's Usool-us-Sunnah

2010-10-15T12:20:00.006-04:00

[We were informed by Bishr bin Moosaa that al-Humaydee said to us: We hold that the Sunnah is when a person believes in al-Qadr (divine decree), the good or the bad, the sweet or the sour, and that he understands that whatever befalls him would never have skipped him and that whatever skips him would never have befallen him and that all of this is the divine decree of Allah, the Mighty and Majestic.]

Explanation: In the printing of Husayn Asad the wording is, “and that all of this is the divine decree of Allah” but in the manuscript copy it says, “and all of this is from the blessing of Allah”, so it contains the word “blessing” instead of “divine decree”. Its explanation will follow in the rest of this lesson.

The author begins by saying, “We hold that the Sunnah is…” What he means by the word “as-Sunnah” here is a correct and sound belief that corresponds with what the righteous Muslims of the past were upon regarding the fundamentals of the religion and creed. What is not meant by the word “as-Sunnah” here is the opposite of what is ‘obligatory’ or an opposite meaning, according to some of the people of knowledge, of what is contained within the Quran. According to them the Quran and the Sunnah means only that which the Messenger of Allah, peace be upon him, established. However, the actual meaning used in the text is the sound general creed and the methodology of the pious Muslims of the past. This designation was defined in the third century of the migration when various sects and innovations appeared and the beliefs of the people of desires began to spread. The scholars of the religion and pure monotheistic belief then began to explain in-depth the issues related to the Islamic creed and the fundamentals of the religion using the word “as-Sunnah” as a separate distinction from the statements of the people of innovation.

They clarified this meaning completely whenever we look at the works that the Imams authored concerning the issue of Islamic creed. They would name their books with “the books of the Sunnah” or “as-Sunnah”.

From those works are as-Sunnah of Ibn Abee ‘Aasim, as-Sunnah of Imam al-Marwazee, as-Sunnah of Imam ‘Abdullah the son of Imam Ahmad, may Allah have mercy upon all of them. And then there is as-Sunnah of his father Ahmad, Imam Ahmad, as-Sunnah of al-Khallal, Usool-us-Sunnah of Imam Ibn Abee az-Zamanayn, as-Sunnah of al-Muzanee, Sareeh-us-Sunnah of Ibn Jareer, and as-Sunnah of many others.

Based on this, we find Imam al-Barbaharee saying in his tremendous book Sharh-us-Sunnah on page 59, “You should understand that Islam is the Sunnah, and the Sunnah is Islam. One is not established without the other.”

And he also says on page sixty two, “You should understand, may Allah have mercy upon you, that the Sunnah does not contain deductions based on one’s thoughts or reasoning by delving into examples. Desires are not to be pursued rather only affirmation in the statements of the Messenger of Allah, peace be upon him, without explaining or asking ‘how’ or ‘why’?

And using philosophy, disputing, debating, and arguing are newly invented matters. They cause doubt to occur within the heart, even if the person may convey the truth and the Sunnah.” End of his words.

Therefore, the objective, may Allah have mercy upon you, of all of this is to clarify what Imam al-Humaydee meant when he used the word “as-Sunnah” which is the explanation of the correct and sound Islamic creed.

As for his statement “we hold”, using the plural pronoun, this indicates that he means that which the people of the Sunnah were upon from those who taught them, may Allah have mercy upon them all. They used to use this type of speech and believe in this creed. One who reflects into the texts that have been transmitted by his contemporaries from the Imams of the Sunnah will understand the correctness of what has been mentioned in relation to the usage of “we” as it appears here. It is an ascription to a body of people. His usage of this personal pronoun in the plural form does not mean he was trying to ‘big himself up’ or 'call to himself' rather he meant what I had said beforehand and that was to ascribe himself to the Imams of the religion and pure monotheistic belief from those who were contemporary to them and took from what they taught.

Taken from Tamaam-ul-Minnah bi-Sharh Usool-us-Sunnah by al-Humaydee and explained by Shaykh ‘Abdullah ‘Abdur-Raheem al-Bukhaaree, assistant professor of Hadeeth in the College of the Noble Hadeeth in the Islamic University of Madeenah, pages 17 – 18, and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Click Here to Read the Text of "The Foundations of the Sunnah"

From the Mannerisms of Supplication and the Causes for its Response

2010-10-08T13:26:00.003-04:00

One- Sincerity for Allah.

Two- The person begins by praising Allah and glorifying Him then by supplicating that peace be made upon the Prophet, peace be upon him, and to complete one’s supplication with it.

Three- Asking with firm resolve and having full conviction that it will be responded to.

Four- Being persistent when supplicating and not being hasty.

Five- Supplicating with attentiveness.

Six- Supplicating in times of ease and in times of hardship.

Seven- One only supplicates to Allah alone.

Eight- One does not supplicate against one’s family, wealth, children, or against one’s own self.

Nine- Supplicating with a voice that is not too low and not too loud.

Ten- Confessing one’s sins, seeking forgiveness for committing them, and acknowledging Allah’s blessings and being grateful to Him for them.

Eleven- One must not recite the supplication in a rhyming and musical style.

Twelve-One must observe humility, humbleness, endeavor, and fear for Allah (when supplicating).

Thirteen- Repelling injustices by making repentance (to Allah).

Fourteen- Supplicating three times.

Fifteen- Facing the direction for prayer.

Sixteen- Raising both hands when supplicating.

Seventeen- If possible then one should perform al-Wudhoo (ritual washing) before supplication.

Eighteen- One does not transgress when supplicating.

Nineteen- When one is supplicating for others then he should start with himself first then with those whom he is supplicating for.

Twenty-One should seek nearness to Allah by calling on Him with His beautiful names and lofty attributes or by way of a righteous deed that the one supplicating uses for himself or by the supplication of a righteous person who is living (as opposed to asking from one who is deceased).

Twenty One-One’s food, drink, and clothes should be earned though permissible means.

Twenty Two-One does not supplicate to commit a sin or to break off family ties.

Twenty Three-One should enjoin the good and forbid the evil.

Twenty Four-One should stay away from committing all acts of disobedience.

Taken from ad-Duaa’a min al-Kitaab was-Sunnah
by ash-Shaykh Sa’eed bin ‘Ali bin Wahf al-Qahtaanee
Pages 8-11
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

Abandoning the Quraan and Sunnah and instead Following Opinions and Desires

2010-10-03T15:50:00.004-04:00

[Refuting the doubt that the Shaytaan has brought about concerning (his focus on making the people) abandon the Quraan and the Sunnah and instead following the various opinions that exist and the desires that oppose (the Book and the Sunnah). (And this doubt is) that no one can understand the Quraan and the Sunnah unless he is a qualified scholar who can make al-Ijtihaad. So they describe this ‘qualified scholar’ with attributes that one cannot even find in Aboo Bakr and ‘Umar, may Allah be pleased with them both.

So (they allege that) if someone does not fit this category then he is obligated without any doubt or difficulty to turn away from the Book and the Sunnah. And that whoever seeks guidance from the Book and the Sunnah then he is a heretic or he is insane due (in their estimation) to the difficulty in understanding them both!

Allah is purified from such beliefs being attributed to Him and to Him is all praise. How many times did Allah, the Glorified clarify (in His Book) by way of the divine legislation, by divine decree, by way of creation, and by what He commands, the refutation of this rejected doubt from several aspects that have become general necessities in knowledge? And yet most of mankind is unaware:

{Indeed the Word (of punishment) has proved true against most of them, so they will not believe. We have placed iron collars on their necks reaching to their chins so that their heads are forced up. And We have placed a barrier before them and a barrier behind them, and We have covered them up so that they cannot see. It is the same to them whether you warn them or you don’t warn them, they will not believe. You can only warn him who follows the reminder (the Quraan), and fears the Most Beneficent (Allah) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward.} Soorah Yaa Seen: 7-11]

Explanation: This is the final principle and it is a very important one. This principle is based on the statement of those who say that we cannot understand the meanings of the Book and the Sunnah nor do we possess the ability to understand it unless one is from the Major Scholars. So it should be said to them that the Quraan contains clear issues that the layman can understand and that the educated person can understand. The proof has been established upon creation. There are some issues that only the scholars understand and there are some issues that no one but Allah the Glorified, the Most High only understands.

Now there are some affairs in the Quraan and the Sunnah that can only be understood by a qualified scholar (al-Mujtahid al-Mutlaq) but there are many other things within both that the common people can understand. And the educated person who has knowledge of the easy aspects of the religion can understand these affairs. This is like the statement of the Most High:{…Worship Allah and do not associate partners with Him.} Soorah an-Nisaa’a: 36

And His statement: {Whoever associates partners with Allah then Allah will forbid him from entering the paradise and the hellfire will be his abode.} Soorah al-Maa’idah: 72

And like His statement: {And do not commit adultery.} Soorah al-Israa’a: 32

And like His statement: {Dead cadavers have been prohibited for you to consume.} Soorah al-Maa’idah: 3

And like His statement: {Say to the believing men, lower your stares and protect your private parts.} Soorah an-Noor: 30

These affairs are so clear that even the layperson can understand them when he hears them.

There are those who make up principles that they attribute to the qualified scholar (al-Mujtahid al-Mutlaq) that are not completely found amongst the best of people such as Aboo Bakr and ‘Umar. They make up these principles based upon their own desires.

Allah the Most High says: {Do they not reflect on the Quraan?} Soorah an-Nisaa’a: 82

This is a general statement that applies to all of the Muslims.

Each person understands from the Quraan whatever Allah makes easy for him. So, the layperson understands what he is able, the educated understands what he is able, and the one firmly grounded in Islamic knowledge understands what he is able:{He sends down rain from the sky and the valleys flow based on their measure.} Soorah ar-Ra’d: 17

Each valley flows based on its measure just as the knowledge that Allah has revealed. Each heart beats based upon its measure, the heart of the layperson, the heart of the educated person, the heart of the scholar, the heart of the one firmly grounded in Islamic knowledge, each one understands based on his measure and by what Allah blessed him to understand. As for saying that no one can understand the Quraan unless he is a qualified scholar (al-Mujtahid al-Mutlaq) then this is incorrect.

They say that attempting to understand the Quraan is a responsibility that one cannot (fulfill). The conditions that the scholars have mentioned concerning the requirements that must be fulfilled in order to be considered a Mufti is the qualified scholar (al-Mujtahid al-Mutlaq). They do not mean that everyone who wants to reflect on the Quraan and benefit from it must fulfill this obligation. There are conditions to extract in-depth rulings but it is not a condition in order to understand the clear issues such as at-Tawheed (Islamic Monotheism), ash-Shirk (Idolatry), the open obligations that one must carry out, and the open prohibitions that one must not fall into.

The aforementioned verses (at the end of the text) are about those who refuse to reflect on the words of Allah and the words of His Messenger, peace be upon him. And in the last part of the verse it refers to the one who Allah has blessed, which is {him who follows the reminder (the Quraan), and fears the Most Beneficent (Allah)}.

Taken from Sharh al-Usool as-Sittah by ash-Shaykh Saalih al-Fawzaan, pages 43-46 the ad-Daar al-Athariyyah print and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Calling those affected by Deviant Traditions

2010-09-27T12:46:00.001-04:00

“The Caller to Allah, the Glorious and Lofty, explains the errors and the innovations that are contained within the Madhaahib (opinions of thought formulated from the four schools of Islamic jurisprudence) that the people have been affected with, the ways that they ascribe to, and the environment that they live in. Likewise he clarifies for them the things that oppose the divine legislation amongst the Jamee’yaat (the Islamic Organizations) and within the societies that they live in.

He invites them to view everything that has been set up against them from a just balance which is the Book of Allah and the Sunnah of His Messenger, peace be upon him. So whatever complies with the two or with one of them then it is considered as being from the Divine Legislation and whatever opposes them then the statement is refuted regardless of who the person is that said it.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 106
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Is it from the Methodology of the Salaf to Incite the Public against the Rulers?

2010-09-26T08:39:00.004-04:00

Question: Is it from the methodology of the Salaf to incite the public against the rulers?

Answer: No, except that I want you to be able to distinguish between the rulers of today’s era and between the rulers in the time of Banee Umayyah and Banee al-‘Abbaas. You can read history for the sake of knowing the abundant amount of good that they established. We do not allow the rulers to be expelled due to the bloodshed that will ensue amongst the Muslims and due to what happened in the past- therein is a lesson. The Prophet, peace be upon him, prohibited us from trials and tribulations.

I advise the students of knowledge not busy themselves with the (affairs of the) rulers; they should instead turn to beneficial knowledge. These rulers do not consult the people of knowledge concerning their affairs so why should we busy ourselves with this issue?! We do not call the people to revolutions nor to overthrowing the governments.

By Allah, we don’t want revolts to be established in Iraq because it will only result in the Muslim’s bloodshed. We don’t want revolts to be established in Libya because the extent (of punishment) will be levied against the heads of the poor. Likewise, we don’t want revolts to be established in Syria because the extent (of punishment) will be levied against the Muslims.

Al-Masaa’il al-‘Ilmiyyah fee Qadhaayaat al-Imaan wa at-Takfeer
Al-As’ilat-ul-Yamaneeyah wa Ajwibah Fadheelah al-Muhaddith al-‘Allaamah Muqbil bin Haadee al-Waadi’ee –may Allah have mercy upon him
Compiled by ash-Shaykh Ali al-Halabee
Translated by Aboo 'Imraan al-Mekseekee- may Allah guide him
Pgs 65-66

The Permissibility of Praying behind One who does not Contently and Whole Heartedly Disbelieve in at-Taghoot

2010-09-25T20:30:00.002-04:00

Question: Is it permissible to pray behind one who does not contently and whole heartedly disbelieve in at-Taghoot?

Answer: When it is understood that one does not disbelieve in at-Taghoot contently and wholeheartedly then the prayer behind (this person) is not permissible since he is considered a disbeliever! However, I fear that the questioner may be mistaken in regards to the meaning of the word at-Taghoot. The word at-Taghoot is when the servant exceeds his limit. When the ruler rules by other than what Allah sent down for the sake of obtaining a bribe or out of desires then this ruler is not considered a Taghoot.

Now if the one who rules deems that the man made laws are equal to the laws of Allah or that they are better than the laws of Allah and he is aware of this distinction, then this ruler is considered a Taghoot.

I hope that you have not misunderstood this issue incorrectly as the Jamaa’at-ut-Takfeer of Egypt have; they are a group of the Khawaarij. They declare the Muslim as non-believers based on any types of sin that they commit.

Be careful not to be affected by them as I sense that by your question you have been affected by them –may Allah reward you- you must be careful of this!

Jamaa’at-ut-Takfeer is from Egypt. They spread to Yemen, they spread to Sudan, they spread to Kuwait, they spread to Saudi Arabia, they spread to every Islamic country but by the praise of Allah they have become unimportant after they spread.

I advise my brother in Islam to read the section in the Saheeh of al-Bukhaaree entitled Kitaab-ul-Imaan so that he may know that there is Kufran doona Kufr (stages of disbelief some stronger some lower), and there is Nifaaqan doona Nifaaq (stages of hypocrisy some stronger some lower), and there is Fisqan doona Fisq (stages of sin some stronger some lower). And it is Allah that we seek assistance from.

I do not advise you to speak about the rulers rather there must be verification (of what is spread about them). I do not advise anyone to clash with their governments. We are not Du’aat-ul-Fitan (callers of trials and tribulations). The laypeople are Muslim and the extent (of punishment) will be levied against the heads of the Muslims.

We do not allow revolts, overthrowing the governments, or running the rulers off. The laypeople are in need of returning to Allah, the Glorified the Most High. We advise the servants with the Hand of Allah, the Glorified the Most High: {Indeed Allah does not change a people until they change what is in themselves.}

Al-Masaa’il al-‘Ilmiyyah fee Qadhaayaat al-Imaan wa at-Takfeer
Al-As’ilat-ul-Yamaneeyah wa Ajwibah Fadheelah al-Muhaddith al-‘Allaamah Muqbil bin Haadee al-Waadi’ee–may Allah have mercy upon him
Compiled by ash-Shaykh Ali al-Halabee
Pgs. 25- 28
Translated by Aboo 'Imraan al-Mekseekee-may Allah guide him

The Categories of People called to (Islam) and the Manners which must be observed in calling them

2010-09-08T14:54:00.003-04:00

“The categories of people that are invited to Islam are many and their ranks differ:

One: From them is the one who desires good but he is neglectful and has little understanding. He needs to be called with balance and that is by helping him understand the truth and directing him to it. As well as alerting him to the benefits contained within that will affect his hereafter and his worldly life. So by observing (this balance) he will accept the call and be aware of the neglect and ignorance that he was upon and respond to the truth.

Two: From them is the one who is adverse to the truth, he is preoccupied with other things. The likes of this type of person is in need of gentle admonishment done while observing a balance of both instilling endeavor and fear, while making him aware of the benefits that will affect his hereafter and his worldly life if he holds to the truth. He is also in need of knowing the trouble and corruption that opposes it and its evil results. Maybe he will respond to the truth and leave the falsehood he is upon. There is no doubt that this position is a great position that the caller needs to observe more patience, tolerance, and gentleness in when dealing with the one being called to. This is in accordance with the fundamentals that were observed by the head of this call, their leader Muhammad bin ‘Abdullah, may peace be upon him.

Three: The third type of person is the one who has doubts surrounding him and his understanding of the truth and submitting to it. This individual is in need of being spoken to in a nice manner with knowledge-based debate until he understands the truth and his doubt removed. The caller must be more lenient with this type of person than with others. He must observe patience when holding discussions (about Islam) and remove the roots of doubt that are within his heart. All of this is done by clarifying the evidences that prove the truth (of Islam) and its categories. He clarifies the evidences adequately and clearly according to the person’s language and customs when not everyone understands the Arabic language very well. If he is from the people of knowledge he will bring into his language, his customs, and the customs of his people that which will obscure the meaning that the Legislator intended therefore causing a grave mistake by speaking about Allah and His Messenger without knowledge. This is known to the one who has comprehension of the corruption that it leads to in this life and in the hereafter.

So based on this, the caller to Allah knows that he is in great need of understanding the religion and comprehension of the legislated rulings in addition to knowledge of the language of the people he is calling and to their customs. He must increase his understanding of the Book and the Sunnah while being aware of what Allah and His Messenger, peace be upon him, meant. And he must be precise in studying the Arabic language and the biography of the Prophet, peace be upon him, from the time Allah sent him up until the time he passed away. He must study it adequately until he is able to guide the Ummah to what is proven in the Book of Allah and the Sunnah of His Messenger, peace be upon him, from his manners to his actions, to the best of his ability, then his deeds and his patience will be prosperous beyond praise.

Four: Those in charge and the leaders of whom their evil is feared will harm the Da’wah. They should be advised with the best methods and given guidance. They should be called to Islam by written and oral means by the leaders of the Ummah such as the leaders, scholars, and rulers as the Glorified says: {And by the mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you.} al-‘Imraan: 159

And as the Glorified said to Moosaa and Haaroon, may the peace and blessings of Allah be upon them both, when they were sent to Fira’oon: {And speak to him mildly, perhaps he may accept admonition or fear (of Allah).} Taa Haa: 44

Five: The non-Muslim is also invited to Islam. It is explained to him that Allah created him to worship Him and that it is obligatory for him to enter Islam and accept what was revealed to the Prophet of guidance, may the best of peace and blessings be upon him.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 52-54
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

General Q&A with Shaykh Saalih al-Fawzaan

2010-09-04T11:22:00.002-04:00

Question One: May Allah reward you Shaykh, what is your opinion of the one who says that what is meant in the Quranic verse by Uool al-Amr (those in charge of running the affairs of the country) are the ‘Ulamaa (the scholars) and not the Umaraa (the Muslim rulers)?

The Shaykh’s answer: This is wrong because the entire verse includes both the ‘Ulamaa and the Umaraa. This is what is correct. Both of them are called Uool al-Amr (those in charge of running the affairs of the country).

Question Two: Are those Muslim who go to the fortune tellers and palm readers labeled with committing Kufr Akbar and treated as those who have left Islam?

The Shaykh’s answer: We say what the Messenger, peace be upon him, said: (Who ever goes to a palm reader or a fortune teller and affirms what they tell them then they have disbelieved in what is revealed to Muhammad.)

Question Three: The questioner asks, what is your reply to the ideology that is taught in the schools that all matter never perishes nor did it come about from nothing despite that Allah is the Originator of the heavens and the earth?

The Shaykh’s answer: This is the words of the people of nature and science, those who speak about nature and do not affirm that there is a creator. The truth is that everything exists from nothingness and will perish after its existence except for Allah, the Glorified the Most High. He has no beginning and no end: {Everything will perish and the only thing that will remain is the face of your Lord, the Possessor of Glory and Nobility.} ar-Rahmaan: 26-27

Question Four: There are some brothers who ascribe to the Jamaa’at-ut-Tableegh. They always invite us to go out with them. They try to prove that they are upon the truth by using the fact that many non-Muslims and others throughout the world have been guided to accept Islam by their doing. What should we say to them?

The Shaykh’s answer: We should ask them, who are the ones that they have guided to Tawheed? Have any one of the non-Muslims, the innovators, or the grave worshipers that the Jamaa’at-ut-Tableegh have guided left off ash-Shirk (idolatry), repented to Allah from it, and come to know at-Tawheed? They advise the people to repent from sins but when it comes to ash-Shirk they never expose it or warn from it. Based on this the worshiping of tombs and graves has increased but they don’t expose it so what is the meaning of this?! What Da’wah are they calling to?! They advise the people to repent from sins and then enter them into the innovations that they traverse upon taken from their well-known methodology.

Question Five: What is the ruling of Salaat-ut-Tasbeeh?

The Shaykh’s answer: It has not been affirmed as being done by the Prophet, peace be upon him rather the Prophet, peace be upon him, said: (Whoever does an act that is not from Islam then it will be rejected.) And it still has never been affirmed (as an act from him). Therefore it is not permissible to do. Also it has some weird aspects in how it is performed. The Prophet, peace be upon him, forbade the recitation of the Quran in bowing and prostration yet the recitation of the Quran is done in it while one is bowing or in prostration. It has descriptions that oppose the legislated prayers which indicate that there is no basis for it so the one who wants to perform good deeds then there are the legislated prayers. Brothers pray Salaat-ud-Duhaa, pray Salaat-ul-Layl, pray Witr, pray the voluntary prayers with the obligatory ones, the door is wide open.

Taken from Sharh al-Usool as-Sittah
By Shaykh Saalih al-Fawzaan
Pages 48 – 50
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Who is ad-Da’wah obligatory upon?

2010-09-02T08:45:00.003-04:00

“It is an obligation that must be observed by all who are able to fulfill it such as the scholars, the Muslim rulers, and the callers who call to Allah, the Mighty and Majestic until the message (of Islam) is conveyed to the world efficiently throughout all of the inhabited areas in the language of the people (being called). This is the conveyance that Allah commanded with, the Glorified and Most High says to His Prophet: {O Messenger convey what has been revealed to you by your Lord.} al-Maa’idah: 67

So the Messenger, peace be upon him, was tasked with conveying (the message of Islam) and likewise all of the previous Messengers, may the peace and blessings of Allah be upon them. It was also obligatory for the Messengers to convey (this message). The Prophet, peace be upon him, said: (Convey what I relate to you even if it is only one verse.) Whenever he preached to the people he would say: (Let the one who is present convey what he hears to the one who was absent maybe the one who the message is conveyed to will perceive it better than the one who heard it.)

Therefore it is obligatory upon all of the Muslim rulers, the scholars, the business men, and others to convey what Allah and His Messenger, peace be upon him, said. This is the religion and it should be explained to the people in the everyday languages that the people use.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 52-54
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Books that are recommended for the Duaat

2010-08-26T19:11:00.003-04:00

“…The greatest and noblest book that I advise you to study is the Book of Allah. Therein there is no falsehood contained within your hands (when you study it) or from behind you (when you are not studying it). I advise every caller to Allah, every person who enjoins the good, every person who forbids the evil, as well as the instructors, teachers, and those who guide the people. Whether one is male or female they must involve themselves in the Book of Allah and reflect upon it. They must also constantly recite it as it is the foundation to every avenue of good. It is the true teacher and the true guide to goodness as the Mighty & Majestic says: {Indeed this Quraan guides to that which is the most upright.} al-Israa’a: 89

It leads by the guidance of Allah to the upright path, to the way of correct direction..it is a must upon every caller, everyone who enjoins the good, all of the teachers, to strive in reading it and reflecting upon it’s meanings. By doing this they will greatly benefit from it.

Then I advise with the Sunnah and the knowledge and guidance revealed within it. And I advise the caller to Allah, the one who enjoins the good and forbids the evil, and the teacher, whether male or female, to review the books of Hadeeth which have been compiled by the people of knowledge so that one may benefit from them. The most important books of Hadeeth and the most authentic are Saheeh al-Bukhaaree and Saheeh Muslim. So therefore constantly review and benefit from them both. And as for the remaining books of Hadeeth then there are the four Sunan, the Musnad of al-Imaam Ahmad, the Muwataa of al-Imaam Maalik, and the Sunan of ad-Daarimee as well as the other well known books of Hadeeth. I also advise to review the beneficial books of the people of knowledge such as al-Muntaqaa by Majd-ud-Deen the grandfather of Ibn Taymiyyah, Riyaadh-us-Saaliheen, Buloogh-ul-Maraam, ‘Umdat-ul-Hadeeth, and Jaami-ul-‘Ilm wa Fadhlihi by Ibn ‘Abdil-Barr and Jaami’-ul-‘Uloom wal-Hukm by al-Haafith Ibn Rajab, and Zaad-ul-Ma’aad fee Hadee Khair-il-‘Ibaad by al-‘Allaamah Ibn-ul-Qayyim, and A’laam-ul-Muwaqqi’een and Tareeq-ul-Hijratayn wa at-Turuq al-Hakeemah all of which are by the same author.

He, may Allah have mercy upon him, mentions a lot of things concerning ad-Da’wah in these books and around the issue of enjoining the good and forbidding the evil.

Therefore it is befitting that the Muslim benefits from them because they are great books authored by Imams and scholars who exerted decisive influence in this way along with possessing a sound Islamic creed and many traits of experience…”

“…Likewise what has been written by Abu-l-‘Abbaas, Shaykh-ul-Islaam, Ibn Taymiyyah in as-Siyaasah ash-Sharee’ah and al-Hisbah fee al-Fataawaa and Manhaaj-us-Sunnah. He is from the great Imams who were experienced in the Islamic sciences, those who excelled in them and whom Allah caused the Ummah (the Islamic nation) to benefit from and aided in the truth while humiliating innovations and its people. May Allah reward him and his brothers from the scholars for their patience and their Jihaad (fighting in the path of Allah) with the best of rewards that those who do good can receive indeed Allah is Generous and Noble.

I advise every Muslim, every teacher, and every person who advises the people to concern themselves with these beneficial books after concerning themselves with the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. Likewise I advice (reading) those books that have been written concerning this subject by the Imams of knowledge and guidance from the three schools of thought in Islamic jurisprudence; the Maalakiyyah, the Shaafi’iyyah, the Hanafiyyah as well as the other books of the well known Hanbalees of knowledge and guidance and soundness of Islamic creed.

So the objective of the caller is to seek enlightenment from the books authored specifically about this subject from the people of knowledge since these works will direct him to what he is not aware of and point him to the abundant sources of knowledge. Allah the Most High says: {Take a provision for indeed the best provision is at-Taqwaa} al-Baqarah: 197

And there is no doubt that learning and comprehension are from the various forms of at-Taqwaa (God-consciousness).”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 88-90
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Warning from allegiance to another just because they agree with everything you say or do

2010-08-24T17:07:00.002-04:00

“…And in everything, you must rule everything by the religion of Allah. Be careful of loving your brother only because he agrees with you about a certain issue while you war against another brother only because he disagrees with you concerning a certain opinion or issue. This is being unfair. The companions, may Allah be pleased with them, used to disagree in certain issues yet despite this that did not affect their honesty, support, and mutual love for one another. Therefore the believer acts in accordance with Allah’s divine legislation and professes the truth. He presents everyone with evidence but that does not mean by oppressing his brother or being unfair with him when he disagrees with him concerning an opinion regarding an issue of al-Ijtihaad wherein the evidence is unknown, likewise those issues wherein there is a dispute concerning the interpretation of a certain text.

He is pardoned therefore you must advise him and want good for him not transgression and splitting that will strengthen you and your brother’s enemy, Laa Hawla wa Laa Quwwatah Illa Billah (There is no might or strength except with Allah).”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Page 87
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Al-Khilaaf (Disagreements); Its Effects and its Cures

2010-08-23T09:33:00.002-04:00

“…There is no doubt that disagreements are the greatest form of calamities. They are one of the causes that waste efforts and one of the many causes of neglecting the truth. The disagreements that occur between the various Islamic Jamee’aat (organizations) and Maraakiz (centers) harmfully affect the call to Islam. The only way for them to obtain success in their pursuits in calling to Islam is to work collectively on a goal that strengthens Islam and safeguards the Muslims. It is a must that every Jamee’ah (organization), every Markaz (center), and every Jamaa’ah (group) that desires the hereafter cooperate upon piety and righteousness while performing such acts sincerely for Allah. They must pay attention to aiding the religion of Allah until they are all united upon the truth based on the statement of the Most High: {And cooperate on piety and righteousness.} al-Maa’idah: 2…”

“…My advice to the Du’aat is that they do good deeds for Allah alone and that they cooperate on piety and righteousness. And that they agree to arbitration by way of the Book and the Sunnah for whatever arguments that may appear amongst them. Allah the Most High says: {If any of you fall into disputes then refer them back to Allah and the Messenger. That is if you truly believe in Allah and the Final Day. That is good and better for you.} an-Nisaa’a: 59

This will unite their goals and combine their efforts in seeking Tawfeeq (success). And they must warn from following desires. Allah the Mighty and Majestic says: {If they do not respond to you then know that they only follow their desires. Who is more astray than the one who follows his desires without guidance from Allah?} al-Qasas: 50

And the Mighty and Majestic says while addressing His Prophet and His Messenger Daawud, peace be upon him: {O Daawud, indeed We have made you as a Khaleefah (one who will be replaced with another) upon the earth so rule the people by following the truth and do not follow desires as desires will misguide you from the path of Allah.} Saad: 26…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Pages 85-86
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Warnings for the Du’aat

2010-08-22T07:56:00.003-04:00

One: Warning from Excessiveness and Extremism

“…This Sahwah (Awakening) which delights every believer and it is more correct to call it an Islamic movement, an Islamic renewal filled with Islamic activity. It is obligatory to encourage and guide to adherence of the Book and the Sunnah. That the leaders and the everyday person are warned from falling into extremism and exaggeration based on the statement of Allah, the Mighty and Glorious: {O People of the Book do not go to extremes when it comes to your religion.} an-Nisaa’a: 171

And due to the statement of the Prophet, peace be upon him: (Beware of extremism in the religion for indeed those before you were destroyed because of extremism observed in the religion.) And his, peace be upon him, other statement: (The hardheaded destroyed, the hardheaded destroyed, the hardheaded destroyed.)”

Two: Speaking about Allah without Knowledge

“…We warn from speaking about Allah without knowledge. It is not permissible for one who believes in Allah and in the Last Day to say that this is permissible and this is impermissible or this is allowed and this is prohibited unless accompanied with reliable evidence otherwise, leave off what the people of knowledge beforehand used to refrain from. They would refrain from delving into what they did not know by saying, “Allah knows best” or by saying, “I don’t know”. How perfect are the words of the angels, peace be upon them, when they said to their Lord the Exalted and Glorious: {Glorified are You, we only have knowledge of what You taught us for indeed You are the All-Knowing, the Wise.}

And whenever the companions, may Allah be pleased with them, were asked about something that they didn’t know the answer to they would say, “Allah and His Messenger know best”. That was due to their knowledge and faith as well as for their great awareness of Allah the Exalted and Glorious and due to distancing themselves from being overburdened.”

Three: Warning from at-Takfeer (to declare a Muslim non-Muslim due to sins) or at-Tafseeq (exposing the Muslim’s sins) without knowledge

“…Worse than that and perhaps the most dangerous is rushing to declare another Muslim as a non-Muslim due to sins or exposing another Muslim’s sins without reliable evidence based on the Book of Allah or from the Sunnah of His Messenger, peace be upon him. No doubt that this is disrespect to Allah and His Religion and speaking without knowledge. It is in opposition to the way of the people of knowledge and belief from the first three generations of righteous Muslim, may Allah be pleased with them, of whom we have been made to follow in goodness. It has been authentically reported that the Messenger of Allah, peace be upon him, said: (Whoever says to his brother, “Hey Kaafir (non-Muslim)!” then this condition will return to the one who accused him (of disbelief).) And he, peace be upon him, said: (Whoever calls a Muslim with the declaration of disbelief or he refers to him as Allah’s enemy while it is not true then it will return to him.) Meaning that what he accused him of will happen to him. This is a serious promise that warns one from committing at-Takfeer and at-Tafseeq unless it is done with knowledge and insight just as narratives have been relayed with similar meanings concerning the obligation of warning from the troubles of one’s tongue and striving to use it only for speaking good.”

Four: Warning from Hastiness

“…How many calamities and problems have occurred at the hands of the people all because of their hastiness!? The remnant of the days and the nights has passed and the aftermath has followed it. How much corruption, destruction, and results that are not creditable have occurred because of at-Ta’assub (Blind Loyalty) and desires? We ask Allah for safety from all of this.”

Five: Warning from at-Ta’assub (Blind Loyalty) to a Jama’aah (Specific Group or Party)

“…It is never permissible to show loyalty to Zayd or ‘Amr or loyalty to the opinion of this person and that person. Nor is it permissible to show loyalty to the party of this person or a specific way or to a specific group.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Min Aqwaal Samaahah ash-Shaykh Abdul-Azeez Ibn Baaz fee ad-Da’wah
Pages 82-84
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Biography of ash-Shaykh al-‘Alaamah ‘Abdil-Azeez bin Baaz (rahimahullah)

2010-08-21T19:27:00.003-04:00

He is the exemplary Scholar, the Zaahid, mild and forbearing in nature, the Faqeeh, the Muhaddith, the Scholar of Usool and Tawheed, Abu ‘Abdillah ‘Abdil-‘Azeez ibn ‘Abdillah ibn ‘Abdir-Rahmaan ibn Baaz born in the city of Riyaadh on the 12th of Dhul-Hijjah, 1330 A.H. (Corresponding to the 12th of November, 1912 C.E.) from a good and noble family.

He memorized the Quran before reaching the age of maturity and because of illness lost his eyesight completely at the age of 19, yet despite this he went on to study the Islamic sciences and the Arabic language under a number of major scholars in Riyaadh, from them:

• Shaykh Muhammad ibn ‘Abdil-Lateef bin ‘Abdir-Rahmaan bin Hasan bin ash-Shaykh Muhammad ibn ‘Abdil-Wahhaab (rahimahumullah).

• Shaykh Saalih ibn Abdil-Azeez Aali-Shaykh bin ‘Abdir-Rahmaan bin Husayn bin ash-Shaykh Muhammad ibn ‘Abdil-Wahhaab (rahimahumullah).

• Shaykh Sa’d bin Hamad bin ‘Ateeq, the Judge of Riyaadh (rahimahullah).

• Shaykh Hamad bin Faaris, the treasurer of the Bayt-ul-Maal in Riyaadh (rahimahullah).

• Shaykh Sa’d Waqaas al-Bukhaaree from the ‘Ulamaa of Makkah (rahimahullah).

• The Eminent Shaykh Muhammad ibn Ibraaheem Aali-Shaykh who, in his time, was the Grand Mufti of Saudi Arabia. Shaykh bin Baaz accompanied him and learned from him for about ten years from 1347 to 1357 A.H. where he later elected him to serve as judge.

Thus he gained his religious education from the family of Imaam Muhammad ibn 'Abdul-Wahhaab (rahimahullah).

Shaykh Ibn Baaz excelled in the various branches of Islamic sciences. He devoted all of his life to the Cause of Islam and its people, authoring many books, teaching and serving the masses, while also aiding the spread of correct knowledge world-wide.

He served in the judiciary as a Justice for fourteen years, until he was transferred to the education faculty. He remained engaged in teaching for nine years at Riyaadh Islamic law College, Riyaadh Religious Institute. Then he was appointed Vice-Chancellor of the Islamic University in Madeenah. Shortly thereafter, he was made the Chancellor with full administrative powers.

Later he was appointed President of the General Presidency of Islamic Research, Islamic Rulings, Call and Propagation, Kingdom of Saudi Arabia and then finally was made the Grand Mufti of Saudi Arabia.

He was also the President of many Islamic Committees and Councils, the most prominent of these are: the Senior Scholars Committee of Saudi Arabia, the Permanent Committee for Islamic and Educational Research, the Founding Committee of Muslim World League, World Supreme Council for Mosques, Islamic Jurisprudence Assembly of Makkah; and member of the Supreme Council of the Islamic University of Madeenah, and the Supreme Committee for Islamic Propagation.

He belonged to the Hanbali School of Jurisprudence, but his legal verdicts were based on evidences taken from the Quran and Sunnah as he himself said:

“My Madhhab (Islamic fundamentals of rite) in Fiqh (Islamic jurisprudence) is the Madhhab of Imam Ahmad Ibn Hanbal (rahimahullah) and that is not by way of Taqleed (blind following) but rather it is built upon adherence to the fundamentals that he followed. As for the affairs of difference of opinion then my Manhaj (methodology) concerning it is giving precedence to whatever the evidences mandate to be given preference, and this also applies to the fatwa (legal ruling), whether it agrees with the Madhhab of the Hanbalees or not, and that is because the truth has more right to be followed.”

From some of his literary works:

• Al-Fawaaid-ul-Jaleelah fee al-Mubaahith-il-Fardhiyyah (Glorious Benefits concerning Research of the Obligatory matters)

• At-Tahqeeq wal-Iydhaah li-Katheeri min Masaail-il-Hajj wal-‘Umrah waz-Ziyaarah (Verifying and Clarification concerning the many issues surrounding Hajj, ‘Umrah and Visiting the Prophet )

• At-Tahdheer min-al-Bid’ee (Warning from Innovations) which includes four articles such as, “the Ruling concerning Celebrating the Birthday of the Prophet.”

• Risaalataani Moojizataani fee az-Zakaati was-Siyaam (Two Summarized Treatises concerning Zakah and Fasting)

• Al-‘Aqeedat-us-Saheehah wa Maa Yudhaaduhaa (the Correct Creed and what opposes it)

• Wujoob-ul-‘Amali bi-Sunnat-ir-Rasooli wa Kufru man Ankarhu (the Obligation of doing the righteous deed according to the Methodology of the Prophet and the Disbelief of the one who rejects it)

• Ad-Da’wah ila Allah wa Akhlaaq-ud-Du’aati (Inviting to the Path of Allah and the correct mannerisms of the missionaries)

• Wujoobu Tahkeemi Shar’illahi wa Nabdhu Maa Khaalafahu (The Obligation to Rule by Allah’s Divine Legislation and refuting the one who opposes it)

• Hukm-us-Sufoori wal-Hijaabi wa Nikaah-ish-Shaghaar (The Ruling concerning the woman who does not cover and the Ruling concerning Covering in addition to the Ruling concerning the marriage of ash-Shaghaar; when two men arrange to marry one another's female relative)

• Naqd-ul-Qawmiyyat-il-‘Arabiyyah (Refuting Arab Nationalism)

• Al-Jawaab-ul-Mufeed fee Hukm-it-Tasweer (the Beneficial Response concerning the Ruling on Picture Taking)

• Ash-Shaykh Muhammad bin ‘Abdil-Wahhaab, Da’watuhu wa Seeratuhu (ash-Shaykh Muhammad bin ‘Abdil-Wahhaab, his missionary work and biography)

• Three treatises regarding Prayer each entitled, Kayfiyya-tu-Salaat-in-Nabi (the Manner that the Prophet preformed the Prayer), Wujoobu Adaa-is-Salaati fee Jamaa’ah (the Obligation of performing the prayer with the congregation), and Ayna Yadha’u al-Musalee Yadyhi heena ar-Raf’u min ar-Ruku’oo (Where does the praying person place his hands when coming up from the bowing position?)

• Hukm-ul-Islaami feeman Ta’ana fee al-Quraan auw fee Rasoolullahi (the Islamic Ruling concerning the one who attacks the Quran and the Messenger of Allah )

• Haashiyyatun Mufeedun ‘alaa Fath-il-Baaree (Beneficial Notes upon Fath-ul-Baaree – the commentary of Saheeh-ul-Bukhaaree by Ibn-ul-Hajar al-‘Asqalaanee (rahimahullah) which he was only able to reach up to the Book of Hajj and then he passed away (rahimahullah).

• Iqaamat-ul-Baraaheen ‘alaa Hukmi man Istighaathi bighayrillahi auw Saddaqa al-Kahanah wal-‘Araafeen (Establishing the Evidences upon the Ruling of one who seeks aide from other than Allah or who believes the Fortune-Tellers and Palm-Readers)

• Al-Jihaad fee Sabeelillah (Fighting in the Path of Allah)

• Ad-Duroos-ul-Muhimmah li’Aammat-il-Ummah (Important Lessons for the General Body of Muslims)

• Fatawaa tata’allaqu bi-Ahkaam-il-Hajj wal-‘Umrah waz-Ziyaarah (Legal Islamic Rulings connected to Hajj, ‘Umrah and Visting the Prophet )

• Wujoobu Luzoom-is-Sunnah wal-Hadhr min-al-Bid’ah (the Obligation of Adhering to the Sunnah and Warning from Innovation)

He passed away at the age of eighty nine years on Thursday the 27th of Muharram in the year 1420 A.H. (Corresponding to May 13th 1999 C.E.) in Taaif. Prayers were held for him in Masjid Haram, Makkah on Friday the 28th of Muharram then he was buried in al-‘Adl Cemetery.

Compiled and Translated by Aboo 'Imraan al-Mekseekee -may Allah guide him
This biography originally appeared in the English translation of the Shaykh's explanation to the Three Principles printed by al-Hujjah Publication

al-Humaydee's Foundations of the Sunnah

2010-08-10T07:21:00.002-04:00

The Foundations of the Sunnah
By al-Haafith al-Humaydee (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

We were informed by Bishr bin Moosaa that al-Humaydee said to us: We hold that the Sunnah is when a person believes in al-Qadr (divine decree), the good or the bad, the sweet or the sour, and that he understands that whatever befalls him would never have skipped him and that whatever skips him would never have befallen him and that all of this is the divine decree of Allah, the Mighty and Majestic.

And we believe that al-Imaan (faith) is both statement and action. It increases and decreases. One’s statement does not benefit him unless good deeds accompany, and the good deed and statement (do not benefit) unless there is an intention. There is no statement, good deed, or intention unless all of it conforms to the Sunnah.

One must have mutual love and respect for all of the companions of Muhammad, peace be upon him. The Mighty and Majestic says: {And those who came after them say; Our Lord, forgive us and our brothers, those who preceded us in faith.} We have not been commanded with anything else but to seek forgiveness for them. So whoever speaks ill of any one of them or belittles them, then he is not upon the Sunnah and he has no right to al-Fayee (the inheritance and wealth given to a Muslim).

We have been informed that Maalik bin Anas said, “Allah has divided al-Fayee saying: {For the poor, the emigrants, those who were driven out of their homes…} then He says: {And those who came after them say Lord forgive us and forgive our brothers…}. So whoever does not say this then he is not from those who are given al-Fayee.

And the Quraan is the speech of Allah. I heard Sufyaan say, “The Quraan is the speech of Allah. Whoever says that it is created then he is an innovator. We have never heard anyone before saying the likes of this.”

And I heard Sufyaan say, “al-Imaan (faith) is both statement and action. It increases and decreases.” His brother, Ibraaheem bin ‘Uyaynah said to him, “O Aboo Muhammad do not say that it decreases!” To which he became angry and said, “Be quiet young man! Of course it decreases to the point that nothing remains.”

And we believe in the affirmation of seeing Allah after death and what has been mentioned in the Quraan and prophetic narrations like the verse: {…The Jews say that the hands of Allah are tied but their hands are tied}. And like the verse: {And the heavens are tied up in His right} and similar statements contained within the Quraan and the prophetic narrations. We do not add to it nor do we try to explain it. We stop where the Quraan and Sunnah stop, and we say: {ar-Rahmaan upon the throne He established Himself}. Whoever alleges other than this then he is a denying Jahmee.

We do not say as the Khwaarij say that when one commits a major sin he becomes a disbeliever. There is no Takfeer based on sins rather disbelief is considered disbelief when the five prayers are abandoned. The Messenger of Allah, peace be upon him, said: (Islam was built on five pillars; to bear witness that there is nothing worthy of worship except for Allah and that Muhammad is the Messenger of Allah, to establish the five daily prayers, to pay the Alms tax due to the poor, to fast in the month of Ramadhaan, and pilgrimage to the House of Allah.)

As for the first three pillars then the one who abandons them is not viewed as one who does not declare the profession of faith, not pray, or not fast because one cannot delay the times of prayer and fasting. There is no reward for the one who has completed it after purposely neglecting it from its prescribed time. As for the Alms tax then when it is paid then one is rewarded for it but is still a sinner for delaying it. As for the pilgrimage then it is obligatory when one finds a way to go, that is obligatory for him. However it is not obligatory upon him until the necessity occurs, then he should perform it. He is not a sinner for delaying it at the time of performing it like the sinner who delays paying the Alms tax. The reason for that is because the Alms tax is a right set up for the needy Muslims so the one who delays it is a sinner until he ensures that his wealth reaches them.

As for performing the pilgrimage then this is between him and his Lord whenever he performs it then he performs it. If he was able to perform it and dies not making the pilgrimage then it is obligatory for one of his family members to do it for him in his absence. We hope that this will be as if he performed it just as if he had a debt he owed and someone paid it for him after he passed away.

By the praise of Allah alone this treatise is completed and may the everlasting peace and blessings of Allah be upon our master Muhammad and upon his family and companions as well as all of his wives and children.

How do we call the People of Innovation and at-Tasawwuf (Sufism)?

2010-08-08T10:14:00.003-04:00

“…it is obligatory upon the Scholars of Islam to spread the religion of Allah amongst the people. And that they clarify to the people of innovation, at-Tasawwuf (Sufism), and superstition the falsehood that they are upon while explaining the beauty of the Sunnah and the divine and clear way. And that they explain their evidences based on the Book and the Sunnah pointing out their errors in a way that is nice. This requires the usage of clear evidence, strong documentation, irrefutable proofs, and clear speech that does not contain harshness or strictness. Rather it should be done by using clear speech and debating in a manner that utilizes good manners so that they come to understand the truth, and they are guided to what is correct, and they come to perceive (what is wrong from what is right) to the point that they leave off the superstitions, all of the forms of idolatry, and innovations that they were upon that contained no guidance or insight. The truth is the goal of the believer whenever he encounters it he takes to implementing it. Allah Most High says: {And say that the truth has come and falsehood has vanished. Indeed falsehood will be totally obliterated.} al-Israa: 81

And the Prophet, peace be upon him, said: (Whoever does a deed that is not from our religion then it will be rejected.)…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

When We Pardon One Another

2010-08-05T14:48:00.002-04:00

“…It is obligatory that we cooperate in what we agree upon in aiding the truth and in calling to it as well as in warning from what Allah and His Messenger, peace be upon him, have prohibited. As for overlooking one another in what we disagree with then this is not definite, rather the issues that occur are looked at in detail. So if the disagreement is from the issues related to al-Ijtihaad when the evidence is not clear then it is obligatory not to go against one another. As for whatever opposes the Book and the Sunnah then it is obligatory to reject whatever opposes the texts while observing wisdom, good admonition, and debating in a good manner. The Most High says: {Cooperate on piety and God-consciousness but do not cooperate upon sin and transgression.} al-Maaidah: 2

And the Glorified says: {the believing men and the believing women are supporters of one another; they enjoin the good and forbid the evil.} at-Tawbah: 71

And the statement of the Mighty and Glorious: {Call to the path of your Lord using wisdom and good admonition while you debate with them in a good manner.} an-Nahl: 125

As well as the statement of the Prophet, peace be upon him: (Whoever from amongst you sees some evil then let him change it with his hand, and if he is not able then with his tongue, and if he is not able then let him hate it with his heart…)”

“…It is not a requirement when it comes to the obligation of uniting the Muslims to put off forbidding the evil whenever one commits wrong or holds a belief that is incorrect such as the Sufis or other groups. Rather the requirement for true unity is in commanding the good and in forbidding the evil and in explaining the truth to the one who is misguided or who holds an opinion that contradicts the truth contained within the divine legislation until they unite upon the truth and they reject what opposes it. This is the fulfillment of His statement: {Cooperate on piety and God-consciousness but do not cooperate upon sin and transgression.} And His Statement: {And so that there will be from amongst you a nation that calls to good and enjoins good while forbidding evil. These are the ones who will be successful.} Aali ‘Imraan: 104

Whenever the people of truth remain silent in explaining the errors and mistakes of the people then they will not achieve the good that Allah commands them with such as calling to good, enjoining the good, and forbidding the evil. It is known that this will result in the silent one falling into sin when he chooses to reject forbidding the evil, the person who commits errors and mistakes will continue making errors and mistakes, and the one who opposes the truth will remain opposing the truth. All of this opposes what Allah has legislated of giving advice, cooperating upon good, enjoining the good, and forbidding the evil. And Allah is sustainer of success…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Benefits from the General Lessons of Shaykh Saalih al-Fawzaan

2010-08-04T08:55:00.000-04:00

Our Shaykh, al-Waalid, al-‘Allaamah Saalih al-Fawzaan may Allah protect him from every evil and harm, gives four general study circles throughout the week at Masjid al-Ameer Mut’ib bin ‘Abdil-‘Azeez in the district of al-Milaaz in the capital of Riyaadh. In this same Masjid our Shaykh gives the sermons for the Friday prayer.

The lessons are as follows:

On Saturday he teaches Ahkaam-ul-Fiqh from al-Muntaqaa min Akhbaar al-Mustafaa by the grandfather of Ibn Taymiyyah; Aboo al-Barakaat Majd-ud-Deen Abdus-Salaam bin ‘Abdillah al-Harraanee (may Allah have mercy upon them both). He is on the book of at-Tahaarah on the section entitled Baab al-Ittilaa bi-Noorah which deals with using a white herb that was used by the Prophet, peace be upon him, for the beard and the body.

On Sunday he teaches Fiqh from Mukhtasar Zaad-ul-Ma’aad by Shaykh-ul-Islaam Muhammad ibn ‘Abdil-Wahhaab which is an abridged version of Ibn-ul-Qayyim’s original work. He is on Fasl fee Hadeehi fee Hifth al-Mantiq wa-Ikhtiyaar ul-Alfaath which deals with the Prophet’s, peace be upon him, manner of speaking and avoiding bad language.

On Monday he teaches Tafseer and is explaining the Mufassal of the Quraan. He isn’t using any text for this class just explaining from his memory.

On Tuesday he teaches Tawheed from Tajreed-ut-Tawheed al-Mufeed by al-‘Allaamah al-Maqrizee. This is a short text covering the in-depth levels of Tawheed. It is my favorite class. The Shaykh is almost finished with explaining it. My brother and neighbor Aboo Ibraaheem Issa al-Mekseekee said that the Shaykh will go on to Imaam as-San’aanee’s Tatheer-ul-‘Itiqaad after he is done. I have translated sections of it on my blog.

He also teaches Kitaab-ut-Tawheed and Buloogh-ul-Maraam after Fajr both on separate days at the Masjid where he lives by in Hayy-ul-Fayhaa. I do not remember what days they are.

From the description of the classes is that the people will arrive to the Masjid 30 minutes early. The students and lay people are many and come from all over the world; people from the Arab world, Africa, Indonesia, the Philippines, Pakistan, Bangladesh, France, America, Britain, etc. A bus comes from the Islamic University of Muhammad ibn Saud with loads of students ready to listen to the lesson for the day. The Imam Shaykh Nasr will come in towards the time of the Adhaan. He has a doctorate in Shariah from the Islamic University of Muhammad ibn Saud and he teaches there as well. He has been sitting with the Shaykh for close to 20 years. Then the Muadhin will come in and give the call to prayer. People stand up to make their Sunnahs. More people enter the Masjid. Then after the Adhaan is called the Shaykh will come out of the office with a Miswaak in his mouth and all of the people will stand for the prayer. The Shaykh joins the first row and Shaykh Nasr leads the Maghrib prayer. Once he is done the people pray their Sunnahs and wait for the Shaykh to pray his. He has a table with a chair and microphones on top with a bottle of water that I have never seen him open or drink. It’s like it’s just there for decoration. Brothers with tape recorders approach the table and lay them on top to record the Shaykh. All who are attending the lessons began to go through their books to listen to the lesson. The students number in the hundreds. The Shaykh begins his lessons and Shaykh Nasr will read the text out loud. Shaykh Fawzaan will stop him where he deems it appropriate to explain a portion of the text. Students busily write in their notebooks or books. While the Shaykh is explaining small children are given small papers with questions that are later presented to the Shaykh once he completes his lesson. The Shaykh will cover the text for about 45 minutes then he will tell Shaykh Nasr to stop and then Shaykh Nasr will read the questions submitted. The Shaykh will answer as many questions as he can then pause for the Adhaan and resume the questions until the Iqaamah is called. After Ishaa is finished the Shaykh will get up, go into the office and then everyone gets up and goes home.

For now the Shaykh has paused his classes and in giving the Friday sermons for summer break. He says he will resume them after Eeed-ul-Fitr, Allah willing.

In addition to these classes our Shaykh is occupied with his regular office hours at Daar-ul-Iftaa during the weekday. None of this prevents him from teaching, giving lectures, writing beneficial books, reviewing the works of the people of knowledge, answering questions, giving advice, and inviting to Tawheed. He is always seeking to rectify the condition of the Muslims no matter what he is doing. He is our living example of a true Muslim scholar.

And from the benefits that I have seen from our Shaykh:

1.) He is not loud or does he raise his voice when he speaks. He speaks slowly and clearly. He is very serious. I have only seen him smile once when he was asked about an older man marrying a young woman.

2.) When he delivers the Friday sermon it is short and filled with admonishment and advice based on the Book and the Sunnah. He never reads from a paper. He quotes all of the verses and narrations from memory. His sermons always have a message and you never lose interest in what he says. He is not shy to touch upon the issues that are affecting the Muslim. I once heard him advise the Muslims to be aware of what their children are involved in and to stay in contact with their teachers. He then went on to say that the sons of the Muslims are getting more into drugs and the daughters of the Muslims are getting pregnant out of wedlock and the parents share blame in this.

3.) When he speaks he is engaged with the crowd. He neither looks away nor does he look at the ground. He constantly maintains eye contact to the point that you feel he is talking to you directly.

4.) From his physical appearance then our Shaykh wears the red and white Shamaagh and a clean white Thowb above his ankles. When he is cold he wears a brown Bisht with gold trim. He always uses Miswaak when he comes into the Masjid. His beard is bright white and long. To me it looks like a cloud sitting on his chin that moves when he talks. He is light brown in color and wears big glasses that sit perfectly upon his eyes.

This is what I am able to remember regarding our Shaykh and I pray to Allah that it will benefit those who love our Scholars and their students.

Aboo Imraan al-Mekseekee of El Paso, TX

Holding good opinions of the Du’aat (the Callers) and How to advise them when they commit mistakes

2010-07-24T15:00:00.004-04:00

“…Allah, the Glorified commands us to stay away from suspicion and informs us that some of it is sinful. It’s the type of suspicion that there is no evidence for nor is it a legislated issue that has been pointed out (to implement).

In support of this, it has been confirmed in the two Saheehs from Aboo Hurayrah, may Allah be pleased with him, that the Prophet, peace and blessings upon him, said: (Beware of suspicion, for indeed suspicion is the falsest of speech.)

None of this prevents the people of knowledge or the Du’aat (the callers) from being advised whenever they commit mistakes in their actions, their call, or in their conduct. On the contrary, they must be directed to what is correct and guided to the truth in a good manner, not by making fun of them or by having bad thoughts about them or even in a harsh manner.

This distances one from following the truth more than what is being called to so because of this, Allah the Mighty and Majestic said to His Messengers Moosaa and Haaroon, when he sent them to the most disbelieving created being of their time (Fira’oun): {And speak to him mildly, perhaps he may accept admonition or fear Allah.} (Taa-Haa: 44)…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee & Ummu Maryam

The Three Categories that lead to Happiness

2010-07-24T11:27:00.005-04:00

The author wrote:

أَسْأَلُ اللهَ الْكَرِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَتَوَلاكَ فِي الدُّنْيَا وَالآخِرَةِ.
وَأَنْ يَجْعَلَكَ مُبَارَكًا أَيْنَمَا كُنْتَ، وَأَنْ يَجْعَلَكَ مِمَّنْ إِذَا أُعْطِيَ شَكَرَ، وَإِذَا ابْتُلِيَ صَبَرَ، وَإِذَا أذَنبَ اسْتَغْفَرَ. فَإِنَّ هَؤُلاءِ الثَّلاثُ عُنْوَانُ السَّعَادَةِ.

{I ask Allah the Noble, Lord of the mighty throne, to protect you in this life and in the hereafter, and that He blesses you wherever you may be. And that He does the following for you; whenever you are given you show gratitude, whenever you are tested you are patient, and whenever you commit a sin that you seek His forgiveness. Indeed these three are the signs to happiness.}

Indeed these three categories are the signs (that lead) to happiness. The author, may Allah have mercy upon him, combined both benefit and supplication for the one seeking knowledge. It is from sincere advice that one supplicates for the seeker of knowledge to be granted success and with what will benefit him. There is no doubt that the seeker when Allah accepts this supplication in its own right he will attain happiness.

As for his statement: {… and that He blesses you wherever you may be. And that He does the following for you; whenever you are given you show gratitude, whenever you are tested you are patient, and whenever you commit a sin that you seek His forgiveness. Indeed these three are the signs to happiness.} These three are indeed the signs (that lead) to happiness so when the believer strives to implement these words then his state of happiness will be complete. He thanks Allah for what He has given him by carrying out His commandments and by leaving His prohibitions. And whenever he commits a sin he seeks forgiveness and repents to Allah. This is the constant condition of the believer. The Prophet (peace be upon him) said: ((The everyday occurrences of the believer are always amazing within themselves. Everything that happens to him is good. This is reserved for no one else but the believer. If a good thing happens to him he is grateful and it is good for him. And if something bad happens to him he is patient and that is good for him as well.))

It is obligatory for the believer to thank Allah at the time of easiness and blessings like at the time of good health and healthiness, at the blessing of Islam, at the blessing of children, at the blessing of wealth, etc. The believer thanks Allah for it by obeying His commands and by leaving His prohibitions. The Most High says: {{You should know that the family of Daawood (the Prophet, peace be upon him) were grateful.}} Meaning that he obeys His commandments and abstains from His prohibitions and he directs the blessings in obeying al-Mawlaa the Glorified, the Most High just as he is patient and waits at the time of hardship such as sickness or at the death of a child or any other relative, etc. He does not despair or tear his pockets or strike his cheeks nor does he call to the ways of al-Jaahiliyyah. He does not use foul language rather he bears it and remains patient. And at the time of sins he departs with repentance and seeking forgiveness.

From: An Explanation of the Four Principles
By his Eminence, ash-Shaykh ‘Abdul-‘Azeez bin Baaz
Translated by Aboo ‘Imraan al-Mekseekee- may Allah guide him

The Focus on Calling to Tawheed (Islamic Monotheism)

2010-07-24T03:35:00.005-04:00

“…The greatest and most important issue is the topic of Islamic creed, the topic of Tawheed and that which opposes it (ash-Shirk).

Tawheed is the reason that Allah sent all of the Messengers, revealed the Books, and created both Jinn and mankind. The rest of the rulings then followed it (Tawheed). The Glorified says: {And I did not create Jinn and men except to worship me.} (adh-Dhaariyaat:56)…”

“…This is the original foundation, the greatest understanding that is most befitting to be written about by the people of knowledge. It is the most befitting to be focused upon by the callers of guidance and those who assist in spreading the truth. It is the science that deserves most to be held onto, and spread amongst all the various types of people within society until they firmly understand it and stay away from what opposes it.

I advise my brothers from the people of knowledge who call to Allah, the Glorified, to focus on this great foundation and to write about what they are able to in the form of articles and pamphlets until it is spread throughout mankind. Until the rulers and laypeople know the greatness of this issue and the seriousness of its importance…”

“…The first thing that the Messenger acted upon and established was calling the people to Tawheed and guiding them in detail on how to worship.

The statement that founded his call was ((none has the right to be worshipped other than Allah)). This was the beginning of the strong foundation along with the declaration that Muhammad was the Messenger of Allah…”

“…He, peace be upon him, stayed in Makkah for ten years supporting this statement and calling the people to Tawheed of Allah and to the abandonment of Shirk as well as calling to the removal of all idols (that were being worshipped). He explained the obligation set upon Jinn and men to worship Allah alone and to repel the idolatry that their fathers and ancestors had fallen into.

Most of the Muslim countries fell into idolatry because of the ignorance concerning their extremism in worshipping graves, especially the graves of those whom they called the Awliyaa (those who carry out the commands of Allah). They took the mosques as graves and directed most of their worship to the dead, acts such as supplication, seeking assistance, slaughtering, vowing, etc. And this was also due to their ignorance of this original foundation (concerning the divine legislation) as the majority of the Muslim countries have legislated man made ideas and laws (that oppose the divine legislation) in addition to their opposition of ruling by what Allah and His Messenger legislated which is the fairest and best of what has been legislated.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee & Ummu Maryam

the Role of the Muslim woman in giving Da'wah

Is it true that the majority of the Muslims in this day and age are all Ash’arees?

2010-07-22T06:14:00.006-04:00

The Ash’arees are a group who ascribe themselves to Abul-Hasan al-Ash’aree whose full name was ‘Alee bin Ismaa’eel, may Allah have mercy upon him, who died in the year 330 A.H. In regards to his creed then he went through three stages: At first he was upon the way of the Mu’tazliah sect. Then after this he was caught between the Mu’tazilah and the way of the Sunnah. He affirmed some of the attributes (of Allah) and misinterpreted the rest. Then finally he followed the way of the first three generations of Muslims from this Ummah. He clarified this in his book entitled al-Ibaanah which is one of his last books or the last book that he wrote. He explained that he was upon the belief of the Imaam of Ahlu-Sunnah; Ahmad bin Hanbal, may Allah have mercy upon him, as well as the other people of the Sunnah. He affirmed everything that Allah affirmed for Himself and what His messenger, peace be upon him, affirmed from Allah’s names and attributes in the manner in which only befits Allah. This is without saying “How” or without comparing Him to His creation. And without distorting His names or misinterpreting them just as Allah the Mighty and Majestic says: {There is nothing like Him. He is the All-Hearing, All-Seeing.}

The Ash’arees today remain upon the way he was upon before he changed to the belief of Ahl-us-Sunnah wal-Jama’aah. It is commonly held amongst some of the people today that the Ash’arees number 95% of the Muslims. This statement is incorrect from several angles:

Firstly in order for this percentage to be confirmed there must be a detailed census initiated and this has not been done. It is a claim based on mere allegations.

Secondly even if it was proved that they did in fact reach this number then being a majority does not indicate soundness and correctness of belief. Soundness and correctness of belief is obtained by following what the first three generations of Muslims from this Ummah were upon; following the companions and those who followed their way. It is not by following the belief of their companion who died in the fourth century and who recanted from his earlier beliefs and positions.

Thirdly the way of the Ash’arees it is believed in by those who teach it in their Islamic institutions or by their scholars who are upon this creed. As for the common ordinary people-they are the true majority-then they don’t know anything about the creed of the Ash’arees. They are upon the natural disposition (of Tawheed) that was proven within the belief of the teenage girl (who was asked where Allah is) in the narration relayed by Muslim in his Saheeh. The creed that should be applied and believed in is the natural disposition (of Tawheed) found in the creed of Ahl-us-Sunnah wal-Jama’aah.

The Muhaddith of Madeenah, ash-Shaykh ‘Abdul-Muhsin al-‘Abbaad (hafithahullah)
Taken from his explanation of the Creed of Ibn Abee Zayd al-Qayrawaanee called Qatf-ul-Janee ad-Daanee pages 33-34
Translated by Aboo Imraan al-Mekseekee-may Allah guide him

The Six Categories of at-Tajreeh (Disparaging):

2010-07-03T01:07:00.003-04:00

[1] Al-Lamz: (slander) means at-Tanaqqus (to belittle someone), the Most High says: {Do not defame one another…}

Al-Lamz (Slander) is a type of at-Tanaqqus (to belittle someone).

{Those who defame the believers who give charity voluntarily, and those who could not find charity to give except what is available to them, they are mocked at. Allah will throw back their mockery on those who mock them and they shall have a painful punishment.}
Therefore it is not permissible to slander the Muslims and worse than that is slandering the Prophet (peace & blessings be upon him): {And of them are some who accuse you (O Muhammad) in the matter of distributing the alms. If they are given a part of it they are pleased, but if they are not given a part of it they become enraged!}

A severe promise:

{Woe to every slandering backbiter.}

{Do not defame one another…}

Meaning: Do not slander one another because the believers are like one soul, so when the believer slanders his brother it is as if he is slandering himself because he is his brother.

(The believer towards another believer is like a building whose blocks strengthen one another.)
And he said (peace & blessings be upon him):

(The likeness of the believers in their mutual love for one another, in their mutual mercy towards one another, and in their mutual affection towards for one another is like the body whose organ is afflicted. It affects all of the body with sleeplessness and fever.)

[2] at-Tanaabuz bil-Alqaab (Putting one another down with nicknames): The Most High says: {Nor insult one another by nicknames.}

The word Laqab (that appears in the Quranic text) is an expression of praise or one of blame. So if the Laqab (Arabic meaning nickname) is one of praise then this is what is desired. Such as if you said ash-Shahm (the Well Mannered), al-Kareem (the Noble), al-‘Aalim (the Scholar), al-‘Aamil bi-‘Ilmihi (the One who acts upon what he knows), an-Naasih (the one who gives good advice). And if it is a Laqab of blame then this is a blameworthy characteristic. Such as if you said, he is al-Bakheel (the Stingy), ar-Radheel (the Vile), an-Naaqis (the Deficient) then this is blameworthy even if there exists a deficiency in his body you still don’t say to him al-‘Amaa (the Blind one), al-‘Araj (the Lame one), al-Ahwal (One who is cross-eyed) or anything similar. However if he is known by this name then this is not a case of belittling someone. There were some narrators (of the prophetic traditions) known as al-Ahwal and al-A’mash for the purpose of distinction not for the purpose of at-Ta’yeer (to point out defects).

Therefore His statement:
{Nor insult one another by nicknames.}

This means not to put one another down by using nicknames. This is not from the way of giving advice and rectifying issues amongst the people. Some of the people use nicknames for the case of (upholding) honor and to speak out against the objectionable even though (upholding) honor and speaking out against the objectionable are both something commanded within the religion. This method is still not the way in which Allah, the Glorified, the Most High, authorized things to be done.

[3] as-Sukhriyyah (Mockery): The Most High says:
{The men should not mock other men as they may be better than them. Nor should the women mock other women as they may be better than them. And do not slander one another or put one another down using bad nicknames. The worst of names is corruption after having had pure faith.}

Allah the Glorious & Lofty calls as-Sukhriyyah (mockery) of others and what is mentioned along with it as Fusooq. The Arabic word Fusooq means to step out of the obedience of Allah since this is an act that is not attributed with Imaan (pure faith): {Rather the believers are brothers.}

Then the Glorious and Lofty says {And whoever does not repent} from this blameworthy category of as-Sukhriyyah (mockery), al-Lamz (slander), at-Tanaabuz bil-Alqaab (Putting one another down with nicknames), Gheebah (backbiting), and an-Nameemah (tale carrying). The one who does not repent from this and leaves off (repentance) then {they are those who oppress others} meaning that they oppress the people. Perhaps Allah pardons the one being belittled and tests the one who does the belittling with the same thing or worse than what has befallen him.

[4] ath-Thann as-Sayee (Holding a bad opinion of someone else): Then He says:
{O you who believe, stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

Ath-Thann is reflected between two issues. The first is more valid than the other. The valid form is (the act of) assumption and the second form is (the act of) suspicion. The Arabic word ath-Thann is divided into two sections: Thann (assumption) that is done as a result of deriving a benefit since most assumptions hold a level of certainty. As for the act of ath-Thann that contains more harm than good then it is to be abandoned. This is why the Most High says: {Stay away from the many types of Thann}. He did not say to leave off all of the types of Thann. This indicates that some types of Thann when its benefit is valid it is not to be abstained from. This also points to leaving off the avenues which can lead to the impermissible. Excessiveness in suspecting others can lead the people to boycotting and abandonment. It does not strengthen anyone and places the Muslims in a bad light: this is an object of caution and an act that most likely will cause more harm (than good).

And the Most High says: {Stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

So one abstains from the various types of assumption for the sake of the partial harm that it contains.

[5] at-Tajassus (Spying on others): Then the Glorious and Lofty says:
{And do not spy on one another}

It is to search for mistakes one commits in secret. Allah does not hold one to account for this. Rather the commanded issue is to conceal other’s faults unless spying contains a favorable benefit for the sake of preserving safety as well as to eliminate sins. Now if the spying is done to prevent harm that is feared the Muslims will be affected by then it is a legislated command to be implemented in repelling harm from the Muslims. As for when it is done solely to look into the peoples affairs and to speak about people then this does not prevent harm! This increases danger and it becomes spying that contains no benefit. That is because some of the people pursue the people’s errors that Allah has in fact covered. He (s) said: (O Assembly of youth! Whoever withholds his tongue and faith has not entered his heart. Do not back bite the Muslims and pursue their errors. For indeed whoever pursues their errors Allah will pursue his errors and whomever Allah pursues his errors then He will be scandalized in his own home.)

We know that spying consists of two categories: the first is the type of spying that is blameworthy. It is prohibited for that which is not based upon an appropriate benefit or if the intent is to seek looking into the people’s hidden faults. The recompense is from the same type of deed; because nothing is hidden from Allah. He knows (everyone’s) sins and what a person keeps inside of himself. Therefore whenever a person pursues the faults of his brothers and it is not based upon giving sound advice or to prevent harm rather it is solely for the sake of looking into the people’s faults and to pursue their mistakes then Allah is All-Knowing of all hidden issues and despite this He covers the sins of His servants. So when someone does not conceal his brother’s errors and faults then Allah the Glorified and Most High will expose him. Therefore we must aware of this issue.

[6] al-Gheebah (Backbiting): Then the Glorious and Lofty says:
{Do not back bite one another}

Al-Gheebah was explained by the Prophet (s) when he stated, “Do you know what al-Gheebah is?” His companions said, “Allah and His Messenger know best.” He said, “It is that you mention something about your brother that he dislikes.” It was asked of him, “What if what I say about my brother is true?” He said, “If it is true that there exists what you said of him then you have backbitten him” meaning that you mentioned his fault during his absence. He went on to say, “And if he did not have this in him then you have falsely accused him” meaning that you lied upon him since the Arabic word used in the text al-Buhtaan is a form of lying. So it is not unknown to you that you either are one who is backbiting or you are one who is telling lies. Backbiting and lying are two major sins from the major sins of Islam. You are safe only when you have left off engaging in backbiting and in purifying your tongue from it. Be aware of it as it is pure evil and does not produce any benefit. As for when mentioning the faults of a person contains benefit like in a complaint or in preventing vice and the objectionable then there is no harm in that.

Then He brings forth a parable to cite a perfect example regarding al-Gheebah. It is repeated to benefit the inner-souls for the sake of making them want to flee from engaging into it. The Glorious and Lofty says: {Does anyone of you like to eat the flesh of your dead brother? Of course not! You would dislike it!}

Not one person would ever dare to eat the flesh of a dead human being. This is one of those things that the inner-souls would turn from and detest it severely. He would not be capable of doing so. The human being is not able to approach the cadaver of the dead and eat it even if it was at the funeral of a non-Muslim so how about the funeral of a Muslim? {Does anyone of you like to eat the flesh of your dead brother?}

So how is it that the inner-souls detest eating the flesh of the dead person but do not detest eating the flesh of the person who is alive by backbiting him?

Then the Glorious and Lofty says: {So fear Allah} which means to abandon the act of backbiting. This proves that the one who does not abandon the act of backbiting and continues to engage in it then he does not truly fear Allah the Glorified, the Most High.

The Glorious and Lofty says: {Indeed Allah is at-Tawwaab (the One who accepts repentance) ar-Raheem (the Merciful).}

This is to incite the need for repentance. Whoever repents to Allah from backbiting, mocking others, from slandering the Muslims, and from spying without benefit, whoever repents to Allah, He will accept his repentance. He constantly accepts repentance.

Raheem: He is merciful to His servants when they repent to Him even if they commit many sins. This should encourage those who disparage their brothers and speak of their honor while back biting them in sittings. This proves that all of these issues are filthy affairs and wrong doings that necessitate repentance. So whoever falls into any of this then he must repent. That is by seeking forgiveness from the one whom he wronged with any of these filthy affairs. If he is not able to seek forgiveness from him then he should call him and speak well of him in the sitting in which he back bit him.

We ask Allah the Glorious and Lofty to accept our repentance and yours. And that He make us and all of you righteous and of those who rectify the affairs not as those who cause corruption. And may the peace and blessings of Allah be upon our Prophet and upon his family and all of his companions.

Taken from: The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)
By: ash-Shaykh Dr. Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him

The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)

Read My Book Review of the Book Here

Questions regarding Tawheed (Islamic monotheism) and ‘Aqeedah (Islamic creed)

2010-05-15T01:36:00.003-04:00

Question: Is there firm evidence for the division of Tawheed (Islamic monotheism) into three categories and did the companions speak about these categories or are they based on al-Istiqraa (research and deriving evidences from the Book and the Sunnah)?

Answer: The three categories of Tawheed are taken from the noble Quran. The verses that speak about creation, provisions, life, death, and reflection (on Allah’s creation, His admonishments, His glad tidings, etc.) are about the oneness of His lordship (Tawheed-ur-Ruboobiyyah). The verses that enjoin worship and prohibit idolatry (ash-Shirk) then this is the oneness of worshipping Him (Tawheed-ul-Uloohiyyah). And those verses that talk about the names of Allah and of His attributes then this is Tawheed-ul-Asmaa was-Sifaat. Allah says: {Say He, Allah is One. Allah, the Self-Sufficient. He does not have children nor was He born. And there is nothing comparable to Him.} And He says: {And your God is One. There is nothing worthy of worship except for Him. The Beneficient (ar-Rahmaan), the Merciful (ar-Raheem).} And He says: {All praise is for Allah, Lord of all the Worlds.}

Question: Some of the people say that the knowledge of Tawheed is an easy portion of knowledge to learn and that there is no need to explain it in great lengths?

Answer: The Messenger, peace be upon him, spent thirteen years in Makkah inviting the people to Tawheed and explaining it to them. So is there anyone more knowledgeable of the detailed aspects of Tawheed and the timeframe of teaching it more than the Messenger of Allah, peace be upon him?!

Question: Does Jamaa’at-ut-Tableegh concern them selves with Tawheed?

Answer: Jamaa’at-ut-Tableegh does not concern them selves with Tawheed nor do they speak about it. Rather they only concern them selves with doing good deeds, worship, and abstinence of this worldly life (az-Zuhd). They do not concern them selves with seeking knowledge, this is what is known of them.

Question: Are the Shee’ah from the seventy three sects and briefly what is the dispute that is between us, those upon the way of the people of the Sunnah and between them?

Answer: The Prophet, peace be upon him, said: (My nation will break up into seventy three sects all of which will be in the hell fire except for one.) The companions asked, “Who are they Messenger of Allah?” He responded: (Those who are upon what me and my companions are upon.) This is the group known as al-Firqah an-Naajeeyah (the successful group) who adhere to what the Messenger, peace be upon him, and his companions were upon from the Book and the Sunnah. Anything else (from a religious aspect) is misguidance. There are those whose level of deviance reaches disbelief and those who level of deviance reaches less than that. So the sects differ: there are those who reach disbelief by way of actions such as supplicating others besides Allah, slaughtering to other than Allah, swearing to other than Allah. This type of person is considered a polytheist who commits Shirk Akbar that takes one out of the fold of Islam.

Question: There are those who say, “The Muslims are being slaughtered and you are busy inviting to Tawheed and the people today are already Muslim”?

Answer: They are being killed solely because of their leaving off Tawheed. If they established Tawheed Allah the Mighty and Majestic would give them aide. The greatest cause for the Muslims being killed is their falling into Shirk and neglecting Tawheed.

Question: Who are the Salaf? Are they the companions or those who followed them or are they other people besides them?

Answer: The Salaf is the source of this nation. They are the companions, their students, and those who followed them from the blessed generations and they are those who follow their way until the Day of Judgment. They are called as-Salaf. The Glorified and Most High says: {The first followers from amongst those who migrated and those who helped them to do so (from the companions) and those who follow them in goodness, Allah is pleased with them and they are pleased with Him}. They follow them in goodness until the Day of Judgment. When the Prophet, peace be upon him, was asked about al-Firqah an-Naajiyah (the successful group) he said: (They are those who are upon what me and my companions are upon). This is the correct way and the sound methodology (of applying Islam).

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: at-Tawheed Yaa ‘Ibaadallah!

A Question Regarding the Murji’ah

2010-01-11T13:08:00.003-05:00

Question: May Allah bless you with good Noble Shaykh, the questioner asks: We read and hear about the jurists and the people of the Sunnah who fell into al 'Irjaa (the belief that Faith is only through statements), please clarify this matter.

Answer: The jurists or the people from the Sunnah who fell into al 'Irjaa, they are of the Hanafi school of thought. They believe that Eemaan is statements of the tongue and belief in the heart, as far as actions (being a part of Eemaan) they say: It (actions) doesn't enter into the reality of Al Eemaan. But actually it is a condition or completion of Al Eemaan, and because of this they are called Murji'ah; because they separate actions from the aspects of Al Eemaan. They are called Murji'atul Fuqahaa ( the jurists who fell into 'Irjaa) or Murji'atu Ahlissunnah (the people of the Sunnah who fell into 'Irjaa). There is no doubt that this is incorrect. More importantly, they are from the lower levels of Al 'Irjaa.

The Murji'ah are 4 groups:

The worst group and most despicable is the Jahmiyyah who say: Al Eemaan is solely knowledge in the heart even if it isn't believed. This is the worst of Al 'Irjaa.

Second: Those who say belief is in the heart only without statements of the tongue. This is the statement of the Ashaa'irah.

Third: Those who say Eemaan is statements of the tongue even if it isn't believed in the heart, and this is the statement of the Kaaramiyyah.

Fourth: Those who say that Eemaan is belief in the heart and statements of the tongue, and they are from the Hanafiyyah.

Taken from the question and answers section of "The Explanation of Some of the Benefits of Sooratul Faatihah" Imaam Muhammad bin 'Abdul Wahhaab, Explained by Dr. Saalih bin Fawzaan bin 'Abdullah Al Fawzaan.
Translated by Ummu Maryam Khalilah Cooper

A Brief Summary Concerning Fasting

2009-09-16T20:30:00.003-04:00

All praise is for Allah, Lord of all the Worlds (Mankind, Jinn, and the Angels) and may peace & blessings be upon our Prophet Muhammad and upon his family and all of his companions.

To Proceed:

This is a summarized treatise regarding fasting along with its rulings, the various category of people who can or cannot fast, those things which break the fast along with other points of benefit.

One: as-Siyaam (Fasting) – is the act of worship exclusively for Allah Most High to forsake those things which break the fast from sunrise to sunset.

Two: The Fast of Ramadhaan is one of the five great pillars of Islaam based on the statement of the Prophet (the peace & blessings of Allah be upon him):

“Islaam is based upon five; the testification that there is nothing worthy of worship except for Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving the Alms Tax, fasting in the month of Ramadhaan, and pilgrimage to the Sacred Mosque.”

The Various Categories of People Who Can or Cannot Perform the Fast

Fasting is obligatory on every mature Muslim who possesses intelligence, who is healthy, and who is not travelling.

The non-Muslim does not fast and is not obligatory on him to do so unless he converts.
The child who has not reached the age of maturity does not have to fast but they should still be commanded to do so, so as to accustom them to it.

The mentally ill person does not have to fast nor does one have to feed another on his behalf even if the mentally ill person is of age. An example is the frail or senile elderly person who cannot decipher right from wrong.

The one who is incapable of performing the fast due to permanent conditions such as severe old age or an illness that cannot be cured must feed a poor person each day.

The sick person whose illness is temporary can break his fast if it is too hard for him to do so or he can make it up once his health is restored.

If the pregnant or nursing woman finds difficulty in fasting due to the pregnancy or while nursing or even out of fear for their infant then they can break the fast and make up the missed day when it is easier for them or when they no longer having any feeling of fear.

The menstruating woman or the woman who has postpartum bleeding does not fast while menstruating or bleeding, they are to make up the missed days when the time passes.

The one compelled to break the fast in order to save his own life such as from drowning or fire can do so to save himself and then can make it up afterwards.

The traveler can either fast or break the fast and make up the days they broke fast regardless if the journey is temporary like when going for ‘Umrah (the lesser Hajj) or permanently like the bus drivers who drive from city to city. They can break their fast if they want to or continue fasting even when in another city.

Things Which Break the Fast

The fasting person does not break his or her fast when something is eaten, drunk, or otherwise from those things which nullify fasting out of forgetfulness, ignorance, or out of dislike based on the statement of Allah Most High:

{Our Lord do not hold us accountable if we forget or when we are mistaken.}

And His statement:

{Except who dislikes it and his heart is tranquil with Imaan (Faith).}

And His statement:

{There is no harm on you if you commit a mistake only that which your hearts intended to do.}

So if the person who is fasting forgets he is fasting and eats or drinks then his fast is not broken because he forgot. And if he eats or drinks because he thought the sun had set or that the sun had not yet risen then his fast is not broken because he was ignorant of the situation. And if he inhales water through his nose while washing up and the water goes into his throat accidentally then his fast is not broken because he did not intend for this to happen. And if he has a nocturnal emission (aka; wet dream) while sleeping then his fast is not broken because he did not choose for it to occur.

The Nullifiers of Fasting are eight in number:

Sexual Intercourse; If this occurs during the daylight hours of Ramadhaan then the person fasting must still fast and make the entire day up while the binding expiation for doing so is to free a slave and if he cannot do so then he must fast for two consecutive months and if he is not able to do this then he must feed sixty poor people.

The ejaculation of semen by masturbation or caused by direct contact or by kissing or hugging or the like.

Eating or drinking whether beneficial or harmful like smoke.

Intravenous injections that although not food still nourish in the place of food and drink. As for injections that do not supply nourishment then they do not break the fast whether used in the nerves or in the veins and regardless if the taste of it is detected in the throat or not.

Blood transfusions such as when the person fasting has lost significant amounts of blood so he is then injected with blood to replace it.

The flow of menstrual or postpartum blood.

The forceful excretion of blood preformed by cupping or the like. As for the flow of blood itself like a nose bleed or due to the pulling of a tooth then it does not break the fast since it is not a form of cupping or a means of cupping.

Vomiting if intentional but if not intentional then it does not break the fast.

Points of Benefit

It is permissible for the person who is fasting to make the intention to fast while he is in a state of sexual defilement. He can then bathe after the sun has risen.

It is obligatory for the woman to purify herself in Ramadhaan from menstruation or postpartum bleeding before dawn and then to fast but if not then she can bathe after the sun has risen.

It is permissible for the person who is fasting to have his molar or other teeth pulled, treatment for a wound, or to apply drops in his eyes or ears. That will not break the fast even if he tastes the drops in his throat.

It is permissible for the person who is fasting to do those acts which will alleviate the harshness of heat and thirst such as cooling one’s self down with water or the air conditioner.

It is permissible for the person who is fasting to use Miswak throughout the daytime after it. It is a Sunnah within its own right just like breaking the fast is.

It is permissible for the person fasting to sprinkle water in his mouth (without swallowing it) to alleviate shortness of breath caused by pressure or from other than that.

It is permissible for the person fasting to moisten his lips with water if they become dry and to rinse his mouth when it becomes dry without gargling the water.

It is Sunnah for the person who is fasting to delay the Suhoor (pre-dawn breakfast taken before fasting) before dawn and to rush the time of breaking the fast once the sun has set. He should break his fast with fresh dates but if he does not find that then with dried dates. If he does not find that then with water. If he does not find that then with whatever food that is permissible to eat. If he does not have that then he makes the intention for breaking the fast within his heart until he finds something to break his fast with.

It is Sunnah for the person who is fasting to increase in acts of obedience and to abstain from all of the things which divert one form doing so.

It is obligatory for the person who is fasting to make sure that he does all of the obligatory acts of worship and keeps away from all of the prohibited ones. He should pray the five daily prayers on time and perform them with the congregation if there is a congregational mosque.

The person fasting should leave off lying, backbiting, deceit, and transactions that involve usury in addition to every word or action that is prohibited. The Prophet (may the peace & blessings of Allah be upon him) said: “The one who does not leave off a statement of falsehood and acts upon it with ignorance then Allah does not have a need for him to leave off his food and drink.”

All praise is to Allah, Lord of all the Worlds, and peace & blessings be upon our Prophet Muhammad, and his family, and all of his companions.

Written by the one in need of the Most High,
Muhammad as-Saalih al-‘Uthaymeen

Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

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Excerpt from the New Book: The Belief Of The Muslim Sects, Jews, Christians, Philosophers & Idolaters Regarding The Angels

2009-07-23T21:03:00.005-04:00

Author’s Introduction

Indeed all praise is for Allah; we praise Him, seek His assistance, and seek His forgiveness. We seek refuge in Allah from the evil within ourselves and from the wickedness of our actions. Whoever Allah guides there is none to guide him and whoever He misguides there is none to guide him back. I bear witness that there is nothing worthy of worship except for Allah; He is alone having no partners. And I bear witness that Muhammad is His servant and His messenger.

{O You who believe be conscious of Allah and fear Him as He has the most right to be conscious of and feared and do not die except as Muslims.}

{O Mankind be conscious of your Lord and fear Him the One who created you from a single soul creating from it it’s mate. Then He spread from them both many men and women. Therefore be conscious and fear Allah the One Whom you demand your mutual rights and do not cut the relations of the wombs. Indeed Allah watches over you.}

{O You who believe be conscious of Allah and fear Him and when you speak, speak truthfully. He will accept your good deeds and forgive you of your sins. Thus whoever obeys Allah and His messenger then he is one who will obtain a great reward.}

To proceed: Without a doubt knowledge of the fundamentals of our faith is from the noblest of the sciences of our religion since knowledge is characterized by the distinction of information. The fundamental beliefs in our faith are what Allah the Mighty and Majestic mentioned in His statement:

{The Messenger believes in what has been sent down to him from his Lord and so do the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. We seek Your Forgiveness, our Lord, and to You is the return.}

These verses contain the fundamental beliefs of our faith that are obligatory to believe in which is belief in Allah, His angels, His revealed books, and His messengers. Likewise the belief in the Day of Judgment is also indicated in His statement:

{We seek Your Forgiveness, our Lord, and to You is the return.}

It points out that the believers must submit themselves to the command of Allah while being obedient to Him and affirm what He revealed and then after this completely believe in it.

And there is no doubt that our belief in al-Qadhaa wal-Qadar (Allah’s divine decree and His creation’s destiny or appointed life span) is included with our belief in Allah, the Glorified the Most High.

That has come explicitly in his statement contained within the well known prophetic narration of Jibreel (the angel Gabriel):

((al-Imaan is that you believe in Allah and in His angels, His revealed books, His messengers, the Day of Judgment, and in al-Qadr; the good of it as well as the bad.))

The previous verse also outlines the path to knowing these fundamental beliefs and that knowledge of these fundamental principles is restricted to what Allah revealed to His messengers (peace be upon them all).

{The Messenger believes in what has been sent down to him from his Lord and so do the believers…}

This does not mean that one’s intellect should be restricted from thinking as are many issues found amongst the various sects of deviance like the Sufis and others. Rather what is intended here by this restriction is that the intellect is not capable of independently knowing these fundamental principles in detail. On the contrary it acquires this knowledge only by way of the divinely legislated texts that Allah has revealed to His messenger (peace & blessings be upon him). After all of this then the role of using the intellect comes into play which is through deep contemplation of the texts and by understanding them then by deriving the legislated rulings from the detailed evidences.

This is the beginning of the differences of opinion (that occurred) between the Salaf (the Predecessors)-may Allah have mercy upon them-and between the remaining sects and Islamic splinter groups. Whether by one who is close to the way of the Salaf from amongst them or one who is far from their way. The first difference of opinion that occurred between them and between the Salaf was in Manhaj (the Prophetic Methodology). So based on that it became necessary for the student of knowledge-and especially in this day and age-to first learn the methodology of the Salaf-may Allah have mercy upon them-and the fundamental principles that they built their way upon. Whether that was in the fundamental principles such as al-‘Aqaaid (Creed) or in the Furu’oo (Subsidiary Branches like Fiqh, etc.). All of it to the Salaf was one by way of seeking evidences in the Book, the Sunnah, and the understanding of as-Salaf-us-Saalih (the Rightly Guided Predecessors). So when the student of knowledge knows the methodology of the Salaf and he applies it in his lessons if some issues arise then he can establish himself upon a clear methodology without confusion. So he finds a solution for this issue by way of analogy emulating what is established from it because all of it is one. No problem will arise except that Allah willing he will find a solution for it in the Book of Allah or in the Sunnah of His Messenger or in the statements of the rightly guided Salaf or even by way of Qiyaas (Analogy).

And from these fundamental principles which are obligatory upon the Muslims to believe in and in which the servant will not have complete faith except by it is the belief in the angels-peace be upon them. The Book, the Sunnah, and the consensus of the Muslims point out the obligation of believing in them. Not believing in them is to disbelieve in Allah, the Glorified, the Most High. The previous texts proved that and additional details will soon follow Allah willing in the upcoming sections.

But what is strange is that despite the importance of believing in them-peace be upon them-you will find some Muslims not being concerned with the minute details of believing in them. Rather they are content with common words they generalize. There is no doubt that the general belief in the angels which includes affirmation in their existence and the confirmation of what came from Allah, the Glorified, the Most High and from His Messenger concerning them-when he believes in the remaining pillars-benefits its companion with the permission of Allah. But in reality weakness of faith and its fruits are little in regards to the fruit of complete faith since reflection upon Allah’s creation increases a person’s faith in Allah, the Glorified, the Most High.

Based on this I wanted to write something in detail about the angels-peace be upon them-to acknowledge this great unseen world that is constantly repeated in the Quran many times. Likewise it is constantly mentioned many times in the Sunnah until we actualize the meaning of our belief in them and see the benefits of that for us in this life and in the hereafter. I used to ask some of the students during some lessons if someone asked you about those who sat with you in the gatherings of knowledge what would you say to him? They responded with the gathering of the teacher with his students. So I said to them, “and the angels-peace be upon them.” And they would laugh with smiles but when I mentioned to them the evidences of the angels attending the sittings of knowledge and that the angels accompanied the people protecting them and writing their deeds and that we believe that they are with us now attending our class and listening to our words then many of them became humble and affirmed what I had said with the utmost dignity regarding this gathering in which the angels were sitting in. They said, “It is as if we had never heard these evidences before until now”. They had heard them before but they commanded others to believe in it without reflection. The effects of these texts had not appeared to them and this situation in reality is from the important issues that benefit true faith in the angels-peace be upon them-and Allah knows best.

Because of this I wrote something on this topic in detail and that is due to the non-existence of a book to the best of my knowledge covering in depth the issue of belief in the angels-peace be upon them.

I saw it beneficial for the student of knowledge to familiarize himself with the creed of some of the Islamic splinter groups as well as some of the deviated religions such as the Christians and Jews and even the pagan religions such as the Buddhists and Hindus. I saw it beneficial to familiarize him with their beliefs concerning the angels in detail and to study the creed of most of them regarding Allah, the prophets, and the revealed books. Due to that I made a second section to this book specific to the creed of these groups and religions concerning the angels.

Allah the Mighty and Majestic facilitates and assists by His blessings and favors in which a large portion of their statements were collected from various subjects. There was no difficulty experienced in this act except for him who is tested and that is due to the few references and few studies concerning the angels from many of the sects and religions. It is Allah who assists and to Him is the praise and grace. So their words were gathered from what clarified their beliefs regarding that and it sufficed me to exert my ability and efforts by way of gathering the subject matter for this book and in arranging it. I hope that it will be a source of pleasure for the one who reads it. I praise Allah for that. I thank Him and I ask Him that it be sincerely for His face as a benefit to whoever will read it indeed He is the Protector of that and the One who is able to do so.

In this book I tried to collect the authentic narrations from their originals sources that mentioned the angels. I pointed out in the footnotes to the reference source so if the narration is in the two Saheehs or in one of the two I was content with tracing it back to them both. If it was from a source other than the two then I tried to mention it along with mentioning the ruling of the scholars about it from what is authentic and from what is weak. Then I followed that up with what was relayed from the Salaf-may Allah have mercy upon them-in explaining and clarifying this narration. Then the acquired creed in the angels from it as well as the speech of the Salaf-may Allah have mercy upon them-from the great benefits in connecting the reader of the book with the books of the Salaf in knowing their statements, their detailed understanding, the goodness of their beliefs, and their deep insight in the speech of Allah and the speech of His Messenger .

I placed several indexes to point out the sections of the book at the end. In closing I thank Allah, the Glorified, the Most High for His assistance and facilitation. I ask Him, the Glorified, the Most High to make it sincerely for His face and that it benefit me after my death and that it benefit my Muslim brothers.

As I hope that whoever reads it from my brothers that he does not withhold from me any observations or statements of the sects, schools of thought or religions regarding the angels that I did not mention in this printing until I correct it or add what is found in the upcoming printings-Allah willing.

Glorified is your Lord of Might above what they ascribe to Him. Peace be upon the Messengers. All praise is for Allah, Lord of all the worlds.

Written by the one who hopes for the pardon of his Glorious Lord,
Muhammad bin ‘Abdil-Wahhaab al-‘Aqeel
Al-Madeenah an-Nabawiyyah – 1418 A.H.

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Biography of His Eminence the Mufti ‘Abdul-‘Azeez Aali ash-Shaykh

2009-07-06T09:34:00.004-04:00

Position: General Mufti of the Kingdom of Saudi Arabia and President of the Administration for Knowledge-based Research and Islamic Rulings.

Date of Appointment as Mufti: 1/29/1420 A.H.

Positions in which he worked: He worked as an assistant professor for the Islamic University of Muhammad bin Sa’ood then as a member of the Permanent Committee for Research and Islamic Rulings.

Date of Birth: 1360 A.H.

His lineage: ‘Abdul-‘Azeez bin ‘Abdillah bin Muhammad bin ‘Abdil-Lateef Aali ash-Shaykh

His childhood: He was born in ar-Riyaadh in 1360 A.H. and since his youth he was stricken with weak eyesight until he totally lost it in 1381 A.H.

His seeking knowledge: He began seeking knowledge by studying the Noble Quran in the Ahmad bin Sanaan mosque where he memorized it at the age of twelve. Then he sought knowledge with the scholars in their study circles. In the year 1375 A.H. he enrolled into the institute Imaam ad-Da’wah and graduated from the college of Sharee’ah (Islamic Law) in 1383 /1384 A.H. He would also attend some of the scholars' study circles in the various mosques.

His Accomplishments: His life of knowledge began after graduating from the college of Islamic Law in the year 1384 A.H. He worked as a teacher in the same institute until the year 1392 A.H. He then transferred to teach in the college of Islamic Law in ar-Riyaadh and remained there until the year 1412 A.H. Then he became a member of the Permanent Committee for Islamic Rulings and in the year 1416 A.H. he was appointed as a representative for the General Mufti of the Kingdom. Before that he was appointed as a member of the Council for the Organization of Major Scholars in 1407 A.H.

His Efforts in addition to his work: He held the position of Imam for the Friday prayer in the ash-Shaykh ‘Abdullah bin ‘Abdil-Lateef mosque since 1390 A.H. then he transferred into the Imam position of the al-Imaam Turkee bin ‘Abdillah mosque in 1412 A.H. He has given the sermon in Nimrah mosque on the day of ‘Arafah since 1402 A.H. During his time teaching at the college of Islamic Law he supervised some of the university doctorates, participated in various panels, in addition to participating in Islamic rulings on the program Noor ‘alaa ad-Darb since 1414 A.H. He held several study circles in the al-Imaam Turkee mosque in ar-Riyaadh and was active in participating in several conferences and lectures as well as being involved in Da’wah (Islamic Propagation) in ar-Riyaadh and at-Taaif.

Source: http://www.mufti.af.org.sa/node/1456
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 4

2009-06-23T15:10:00.002-04:00

His Arrival in Yemen: Whenever this noble scholar and noble Mujaahid arrived in his land he began to teach the Noble Quraan to the children from his village. The world fell upon him as if he went out to destroy the country and why not when the Shee’ah were all around him from every side holding that he had changed his religion and that if he didn’t recant from his beliefs that he was to be killed! And at that time he was the only one, alone with no one that he knew not a tribal leader of his tribe or anyone of authority. The only words he would repeat were, “Hasbiyya Allahu wa Ni’mal-Wakeel (Allah is sufficient for me and the best one to entrust)”.

And after some time some of the people of good sent his library from Madeenah to him but it was not turned over to him until a fine was paid and after extreme difficulty. So when the books arrived the Shee’ah went to those in authority and said, “They are books of the Wahhaabiyyah” until news reached the president and he turned the matter over to a person in charge who then gave the books to the Shaykh.

And the Ikhwaan-ul-Muslimeen at that time had offered him a position to teach in the University of Sanaa’ but he refused because he knew that they would waste his time just as they had wasted many of the graduates of the University. He, may Allah have mercy upon him, used to say in some of his lessons, “The first time I arrived in Yemen they met me and asked, ‘Do you want to do Islamic research or teach in the university?” But I told them no and I went to my tribe and my village and invited the people as best as I could.

Next: The Light of Hope.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 3

2009-06-20T19:37:00.004-04:00

His Imprisonment: Aboo ‘Abdir-Rahmaan was imprisoned twice, the first time was for a month and a half and then the second was for three months in which he was deported shortly after that. He, may Allah have mercy upon him, said in his biography, “Some of the brothers who were new to seeking knowledge fell into some errors since most of the time the beginner has an added amount of zeal (when seeking knowledge).

At the time I was preparing the treatise for my Masters when one night I was arrested. They arrested close to one hundred and fifty people and whoever fled, fled and the day was locked down for every act of evil and assistance. We remained in prison close to a month or a month and a half and after that with the praise of Allah we were let out and cleared from any wrongdoing.

Then after this some treatises of Juhaymaan came out and a group of us were arrested. At the interrogation they said to me, “You were the one who wrote (these treatises), Juhaymaan cannot write (like this).” But I denied this and Allah knows that I did not write them nor did I participate in that. And after being imprisoned for three months I was ordered to be deported.”

Next: The Shaykh returns to Yemen.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 2

2009-06-16T19:40:00.004-04:00

His return to the land of the two sanctuaries (Makkah & Madeenah): Then Aboo ‘Abdir-Rahmaan, may Allah have mercy upon him, returned to the land of the two sanctuaries but before that he stayed in Najraan and resided there for two years studying under Majd-ud-Deen al-Muayyid then he left to Makkah where he worked in the day and studied at night.

His admission into the Institute of the Haram: Then the Institute of the Haram opened up and the Shakyh, may Allah have mercy upon him went there with a group of the students of knowledge to take the entrance exams in which he passed, by the grace of Allah Most High.

His transfer to the City of the Prophet (peace & blessings be upon him): When the Shaykh, may Allah have mercy upon him, completed his middle and secondary studies he moved to the City of the Prophet (peace & blessings be upon him) and enrolled into the Islamic University and chose the college of ad-Da’wah wa Usool-ud-Deen (Invitation to Islaam and the Fundamentals of the Religion). When summer vacation came he feared wasting time so he enrolled into the college of ash-Shari’ah (Islamic law) and completed both studies and earned two degrees. He did not consider the obtaining of degrees to be a means of gaining knowledge as he used to repeat (throughout his life) many times within his daily lessons.

His achievement in obtaining a Masters: Then at that time the Islamic University had opened up their Masters program so he went to the interview to test for it and he passed, by the grace of Allah. The study that had been prepared for him to obtain his Masters was the verification of the book al-Ilzamaatu wa-Tatabba’u by al-Imaam ad-Daaraqutnee, may Allah have mercy upon him. And this discussion was recorded on several tapes then transcribed and printed within his book launched against the ignorant and philosophers.

Next: The Shaykh is imprisoned.

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

The Prohibition of Bringing Cellphones into the Masjid

2009-06-15T12:44:00.003-04:00

What is the ruling on bringing cell phones that have ring tones, pictures, and music into the Masjid?

Answer: That is not permissible in the Masjid or in any other place. However in the Masjid it is worse. That is because the Masjid should be respected. It is the place of worship and remembrance of Allah the Glorified, the Most High and a place for prayer and reciting the Quraan. The angels and the Muslims gather within it. Therefore it is not permissible to bring these types of offensive materials into the Masjid, not ring tones or music or pictures.

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pg. 39

Glimpses from the life of Shaykh Muqbil (May Allah have mercy upon him) 1

2009-06-15T09:48:00.005-04:00

His Lineage: He was ash-Shaykh, al-‘Allaamah, al-Muhaddith / Muqbil bin Haadee bin Qaayidah al-Hamdaanee al-Waadi’ee al-Khulaanee from the tribe of Aali Raashid.

The Beginning of His Seeking Knowledge: The Shaykh (may Allah Most High have mercy upon him) began to seek knowledge in al-Maktab (a school located in Sa’dah, Yemen) and studied for some time when his connection to seeking knowledge was cut short and this was only because he could not find anyone specific to keep him connected to seeking knowledge.

He (may Allah Most High have mercy upon him) said, “I studied in al-Maktab but then after that I wasted some portion of my life, as Allah had decreed, in other worldly things than seeking knowledge because there was no one there to encourage me or assist me in seeking knowledge."

His Journey to the Land of the Two Sanctuaries and Najd: Then the Shaykh traveled to the land of the two sanctuaries (Makkah & Madeenah) and to Najd. He stayed in Najd for a month and a half but the climate changed and it affected him there in ar-Riyaadh so he decided to travel to Makkah. He sought the advice of some of the preachers about which beneficial books to purchase in which they told him to get Saheeh-ul-Bukhaaree, Buloogh-ul-Maraam, Riyaadh-us-Saaliheen, and Fath-ul-Majeed. At that time he used to work as a guard over a building atop al-Hajoon which is a mountain in the highest part of Makkah. He occupied himself in reading these books when it struck him that, that which was practiced in his country (Yemen) opposed what was within these books especially (what he read in) Fath-ul-Majeed.

His Return to His Country: Then the Shaykh returned to his country and began to forbid the evil that he found amongst his people such as slaughtering to other than Allah, building domes over the graves, and calling upon the dead while seeking their assistance. Word of this reached the Shee’ah there and when their numbers began to dwindle one of them said, “Whoever changes his religion then kill him!” Another one sent a message to his relatives saying, “If you do not stop him (from preaching) we will throw him in prison”. So after the harassment, intimidation, and vicious threats that the Shee’ah had put him through they felt that Aboo ‘Abdir-Rahmaan had changed his religion and that if he did not recant from the creed of Tawheed (Islamic monotheism) then he was to be killed. To the Shee’ah and those like them, whoever called to Tawheed was one who had changed his religion and must repent; if he did not repent then he was to be killed. Thus after all of this they agreed upon a resolution that Aboo ‘Abdir-Rahmaan could not get away from. They decided to place him in the curriculum of Jaami’ –ul-Haadee to study there until they could remove the doubts that had clung to his mind, in their estimation, and this was a trial for Aboo ‘Abdir-Rahmaan, may Allah have mercy upon him, after having learned the correct creed and authentic methodology. He was thrown into the lion’s den of Shi’aism yet Aboo ‘Abdir-Rahmaan by the grace of Allah the Mighty and Majestic, then on account of his sound understanding of the Islamic creed, came to see that the books that they studied were books based upon the way of the Shee’ah and the Mu’tazilah. He turned instead towards learning the science of an-Nahw despite the fact that the People of Innovations and those like them were introducing a corrupt version of the Islamic creed into the Arabic language. However Allah the Glorified and Most High protected Aboo ‘Abdir-Rahmaan from their evil plot so he studied the text Qatr-un-Nadaa by Ibn Hishaam continuously until he fully understood it and grasped its contents due to his studies and revision of the text.

Next: The Shaykh returns to the land of the two sanctuaries (Makkah & Madeenah)

Source: Nubdhah Yaseerah min Hayaati Ahad A’alaam-il-Jazeerah
Translated by: Aboo ‘Imraan al-Mekseekee – may Allah guide him

The Black Stone does not cause Harm or cause Benefit

2009-05-31T20:57:00.003-04:00

It is narrated by ‘Umar bin al-Khattaab, may Allah be pleased with him, that he went to the black stone and kissed it. Then he said, “By Allah I know that you are only a stone that does not cause harm nor cause benefit but if I hadn’t seen the Messenger of Allah (may the peace & blessings of Allah be upon him) kiss you, I would not have kissed you.” And it is related by al-Bukhaaree #1520, 1528, 1532, and in Muslim # 1270.

I (Shaykh Muhammad) say: If this applies to the black stone which is embedded into the noble Ka’bah that it does not cause harm nor cause benefit then other stones such as the stones used in the graveyards, coffins, and domes (that surround the graves) definitely do not cause harm or benefit.

But if someone else besides ‘Umar would have made this statement the Innovators would say that he is a Wahhaabi!!! So what do they say about Ameer-ul-Mu’mineen (the Leader of the Believers), al-Farooq, ‘Umar bin al-Khattaab, may Allah be pleased with him, the one who taught in the school of Prophethood, the school of Tawheed and the Sunnah??

ash-Shaykh Muhammad bin ‘Abdil-Wahhaab al-Wasaabee al-‘Abdalee (hafithahullah)Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Taken from al-Qawl-ul-Mufeed fee Adillat-it-Tawheed page 130

Advice on Seeking Knowledge

2009-04-23T12:04:00.001-04:00

What advice do you give to the one who seeks knowledge and what are the stages of studying knowledge and foundation that one should use to build himself upon it? What is your advice concerning adherence to the prophetic narrations?

Answer: All praise is for Allah, seeking knowledge is made easy:

{And We have indeed made the Quran easy to remember then is there any that will remember?} Soorat-ul-Qamar: 17

And the Prophet, may the peace & blessings of Allah be upon him, said: (Whoever goes out in the path to seek knowledge Allah will make easy for him the path to Paradise.) Muslim (2699)

And the Glorified and Most High says: {And it is not for the believers to go out to fight all together. Of every troop of them, a party only should go forth, that they may get instructions in religion, and that they may warn their people when they return to them, so that they may beware.} Soorat-ut-Tawbah: 122

Thus the paths to learning knowledge are abundant and to Allah is all praise. You can either register into the schools, institutes, and structured colleges where you study the religious curriculums based on Tawheed, Fiqh, Tafseer, Hadeeth, and the Arabic language. Indeed these institutes, colleges, and schools have good curriculums for the one whom Allah the Glorified and Most High grants success. And they have within them teachers who are more than competent.
You can also study in the study circles that occur in the Masaajid at the hands of the Scholars who sit with the people and teach them.

If there is not a Masjid close to you to study then go to another Masjid even if it is far and if there is a need to travel. Indeed the previous Scholars used to travel to seek knowledge on long journeys and in those times they did not have cars or planes. They only had the ability to walk or to ride on an animal despite the distance and alienation from their homelands despite this they were patient.

Knowledge is not obtained by mere hoping and easiness rather it deserves patience upon difficulty, reflection, and a pure intention.

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pages 28 – 29

The Difference between Naseehah (Advising) and Tajreeh (Disparaging)

2009-03-30T21:14:00.003-04:00

The Linguistic and Technical Meaning of the word Naseehah (Advising)

The word “Naseehah” linguistically indicates something that is pure. It means purity from everything that is corrupt. It is said that milk is Naasih (pure) when it is free of impurity. Therefore the religion that Allah sent to our Prophet Muhammad (may peace & blessings be upon him) commands (us to observe) this aspect of Naseehah which is a purity from all that is deceptive, whatever that form of deceit may be. Whether it occurs in the relations people have, or during counseling sessions, or in their business transactions. Even during their arguments and disputes, or the rulings given amongst the people all of that is done sincerely without any deceit or its involvement.

Naseehah begins first with Allah which is to believe in Him, and to believe in His names and attributes while worshiping Him the Glorified, the Most High, the one who is alone having no partner. This is the meaning of Naseehah to Allah.

Then there is Naseehah to the Book of Allah. It is to believe that the Quran is the speech of Allah the Glorious, the Most High. To use it as a source of reaching a ruling in order to settle disputes, to adhere to what was revealed within it, to act according to its commands and to leave that which it prohibits.

Then there is Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him) which is to believe in him (as the final prophet) and to affirm this belief while loving him and obeying him. It is to adhere to what he brought and to abandon all of the newly invented matters and innovations that oppose what was revealed to him (may the peace & blessings of Allah be upon him). This is the meaning of Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him).

Then there is Naseehah to the Muslim rulers who are in charge of running the affairs of the people. This is done by listening to them and obeying them in goodness without trying to overthrow them. It also includes supplicating for them to have piety and honesty as well as carrying out the work that they have entrusted the people with from amongst the high ranking officials. So when they entrust those who are reliable with an order concerning the affairs of the Muslims and they place them in charge of them, then it is obligatory for the ruler to advise them in performing their jobs and carrying them out. This includes the princes, the judges, the employees, and the workers, all of those whom the ruler has placed in positions. All of them must be given Naseehah by the ruler in order to carry out their work. Just as Naseehah is to be given to the ruler as well in conveying what they observe form his shortcomings until he acts based on what he rectified and what he reconciled (of his shortcomings). This is Naseehah to them (the rulers) and cooperation with them.

Then there is Naseehah to the common Muslim people and that is by spreading love amongst the Muslims and rectifying all forms of discord. The Most High says: {Fear Allah and rectify all forms of discord amongst yourselves.} Soorat-ul-Anfaal: 1

And the Most High says: {And if two groups from amongst the believers begin to fight with one another then make peace between them both. However if one breaks the peace by resuming the differences amongst the two then all of you must fight the group that rebelled until it complies with the order of Allah. If they comply then make peace between them in fairness and be just. Indeed Allah loves those who are just.} Soorat-ul-Hujuraat: 9 -10

This is the Naseehah that is to be given to the Muslims.

Naseehah also includes enjoining the good and forbidding the evil to whoever falls into that which opposes (the religion) until he returns to the correct position.

{And the believing men and the believing women are supporters of one another. They enjoin the good and forbid the evil, they establish prayer, they pay the alms tax, and they obey Allah and His messenger. They are the ones whom Allah will have mercy upon. Indeed Allah is Mighty and Wise.} Soorat-ut-Tawbah: 71

Therefore enjoining the good and forbidding the evil is Naseehah. How do you watch your brother opposing (the religion) or upon some form of disobedience, you harm him and you harm society by not advising one another! You must advise one another and enjoin the good and forbid the evil by using wisdom and good admonition. Debating by using good words is best, not by disparaging, condemning, and belittling. This is not Naseehah rather this is Fadheehah (scandal and controversy): {Indeed those who love that al-Faahishah (filthy vile language, illegal sexual intercourse, etc.) be spread amongst those who believe, they will suffer a painful punishment in this life and in the hereafter. And Allah knows but you do not.} Soorat-un-Noor: 19

The Difference between Naseehah (Advising) and Tajreeh (Disparaging)

It is not permissible to broadcast mistakes and to disparage those who have fallen into them and to construct our gatherings upon back biting and slandering them. Allah has prohibited all of that. The Most High says: {O you who believe do not let a group among you make fun of another group among you. It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11

So perhaps the one being spoken about is better than the one who speaks about him (as Allah says:) {It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11

The deficiency found in your brother is a deficiency found in you. If you want to rectify this deficiency that has occurred from the ruler or from the general Muslims then let this Naseehah occur between you and between the one being advised in private. That you sit in a gathering or speak on a tape recording or speak upon the pulpit during a sermon and disparage the Muslim rulers or that you disparage your Muslim brothers then this affair is not permissible. This is not Naseehah. On the contrary this is Fadheehah (scandal and controversy). It is the difference between Naseehah and Tajreeh (disparagement).

Naseehah is what Allah the Glorious and Most High commands. The Messenger (may the peace & blessings of Allah be upon him) commands it. It is (a form of) rectification. As for Tajreeh (disparagement) then it is corruption. It is the difference between corruption and rectification: {And Allah knows the corrupt person from the one who wants to make peace.} Soorat-ul-Baqarah: 22

The one who desires rectification does not call out his brothers when they fall into mistakes. He does not disparage them or announce their shortcomings. Rather he must sit with the one being advised or speak to him via the various modes of communication and discuss it privately. He may not know about the mistake that he has fallen into. So he is advised of it for the sake of avoiding it and no one is informed of that. This is the Naseehah which indicates clarity within the souls and love within the hearts. And this will produce rectification to those things which are corrupt as well as produce mutual brotherhood between the Muslims and the safeguarding used to cover up mistakes. So whoever covers up the fault of a Muslim, Allah will cover his in this life and in the hereafter.

By Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pages 14 – 18

The Ruling of Supplicating to the Angels

2009-03-17T18:07:00.002-04:00

It has become a well known practice amongst the common people to say before going to bed; O Angels of Protection, Awaken me at this hour or at this time, etc?

Answer: This is not permissible, rather it is Shirk Akbar (the major form of idolatry that takes one out of the fold of Islam) because it is a considered supplicating to other than Allah and seeking assistance from the unseen. It is just like seeking assistance from the Jinn, or the idols, or from the dead based on the general statement of the Most High:

“The Mosques are for Allah so do not supplicate along with Allah anyone else.” Soorat-ul-Jinn: 18

And the Glorified says:

“That is because Allah is your Lord to Him belongs the dominion. Those who supplicate to others besides him do not even own the grooves embedded within a date stone. If you called on them they do not hear your supplication even if they did hear you they would not be able to respond and on the Day of Judgment they will deny your associating partners with them and none can inform you like the All-Knower.” Soorat-ul-Faatir: 13-14

Therefore the Glorified has labeled supplication to the dead, the idols, the Jinn, or the angels, anything besides him that is supplicated to is considered Shirk. The Mighty & Majestic says:

“Indeed there were men from amongst mankind who took refuge amongst the men of the Jinn but they only increased in sin and transgression.” Soorat-ul-Jinn: 6

And the Glorified said:

“Whoever supplicates to another god along with Allah without evidence then indeed his reckoning will be with his Lord. He does not grant success to the disbelievers / the ungrateful.” Soorat-ul-Mu’minoon: 117

So He has named those who supplicate to others besides Him as disbelievers / ungrateful. This is generally applied to all of those supplicated to besides Allah such as the dead, the idols, the Jinn, or the angels. There is no exception to that except for the one who is alive and present and possess the ability to do things based on the statement of Allah, the Glorified in the story of Moses:

“So he sought assistance from one who was from his group against the one who was his enemy.” Soorat-ul-Qisas: 15

And from this type of Shirk is the saying of some people; O Jinn! Take it O Sab’ah! Take it! Or “O Jinn of the noon-time! Take it.” Or “O Jinn of such and such people” or “O Jinn of the land of such and such person”. All of this is Shirk Akbar and a supplication to other than Allah to those who are not present. So if one says “O Angels awaken me” or “protect me” then this is considered Shirk Akbar. Or if one says “O Jinn of the dwelling, protect me” or “awaken me” this is Shirk Akbar in which we seek refuge in Allah from.

It is obligatory for the Muslim to be cautious of this and to seek protection in Allah alone, to ask from Him alone for He is sufficient. He is the one who is able to do anything and the Mighty & Majestic says:

“Supplicate to me and I will respond to you.” Soorat-ul-Ghaafir: 60

And He, the Glorified says:

“When My servants ask from Me indeed I am near, I respond to the supplication of the one who supplicates to Me. So seek from Me and believe in Me so that you may be guided.” Soorat-ul-Baqarah: 186

And the Prophet (may the peace & blessings of Allah be upon him) said: “When you ask, then ask Allah. And when you seek assistance, seek it from Allah.”

I ask Allah to grant success to all of the Muslims in understanding His religion and safety from the causes of His anger, indeed He is the All-Hearing, the One who is close.

Shaykh Bin Baaz (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/182

Regarding the Shee’ah in Yemen

2009-02-28T17:34:00.003-05:00

Question: When did the ideology of the Shee’ah enter Yemen? What is the meaning of the word Tashayyu’oo (Shee’aism)? And who is the one who said,” If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys”?

Answer: The innovation of the Shee’ah entered into Yemen during the time of ‘Abdur-Razaaq bin Hamaam as-San’aanee in the second century which was brought in by Ja’far bin Sulaymaan adh-Dha’bee, and the Shee’ah at that time were moderate (in their application of this ideology).

So when al-Haadee came to Yemen the innovation of the Shee’ah began to increase as it is mentioned in the book ((Tabaqaatu Fuqahaa-il-Yaman)) and after his death the people of Yemen were tried by it (Shee’aism).

But all praise is for Allah because now the ideology of the Shee’ah is becoming a waning innovation, and how truthful is Allah when He said:

“And say: The Truth has come and falsehood has been eradicated,
Verily falsehood is ever bound to vanish.” Soorah al-Israa: 81

We ask Allah to purify the lands of the Muslims from the innovation of the
Shee’ah.

As for the word at-Tashayyu’oo (Shee’aism), then it means to exceed the limits in loving the Ahl-ul-Bayt (the members of the Prophet Muhammad’s-peace & blessings of Allah be upon him-immediate family).

And corresponding to this is the word an-Nasb (Affliction or Trial) and it bears the meaning: The Trial of extreme hatred towards the Ahl-ul-Bayt. And our rightly guided predecessors used to mention in some of the narrations those narrators who were upon the ideology of the Shee’ah and they would make reference to them as: This one is Naasibee (one who has extreme hatred toward ‘Alee-may Allah be pleased with him).

Imaam ‘Alee bin al-Husayn was against those who were extravagant in their love for the Ahl-ul-Bayt. He would say: “O People love us for the sake of Islaam otherwise your love for us will become a liability." And in another narration:“By Allah, you will continue to speak concerning us until you will hate us openly in front of the people."

And Imaam Ahmad bin ‘Amroo bin Abee ‘Aasim said in “as-Sunnah” (2/476): We were informed by Aboo Bakr ibn Abee Shaybah who was informed from Wakee’ from Shu’bah from Abee at-Tiyaah from Abee as-Suwaar al-‘Adawee who said: ‘Alee-may Allah be pleased with him-said: “A group of people will love me to the extent that they will enter the hellfire because of me, and there will be another group of people who will hate me to the point that they will enter the hellfire because of their hatred towards me.” This narrative is saheeh based on the criteria of the two Shaykhs: Bukhaaree & Muslim.

As for the one who said: “If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys…” Then it was ash-Sha’bee ‘Aamir bin Sharaaheel al-Hamdaanee who was born in the caliphate of ‘Umar-may Allah be pleased with him-and he is from the trustworthy of the Taabi’een and from the Fuqahaa who died in the year 103. ((Taqreeb))

Aboo ‘Abdillah bin Ahmad Muhammad bin Hanbal ash-Shaybaanee said in “as-Sunnah” (Volume 2/ 548 #1284): I was informed by ‘Uthmaan bin Abee Shaybah who was informed by Muhammad bin al-Hasan meaning al-Asadee who was informed by Aboo
Kadinah from Ibn Abee Khaalid from ash-Sha’bee who said: “If the Shee’ah were birds they would be vultures.”

Ash-Sha’bee said: And I looked into these desires and I spoke concerning its people but I never saw a people with less intelligence than al-Khashabiyyah. And he-may Allah have mercy upon him-said: (#1276): I was informed by Muhammad bin Yahyaa bin Abee Sameenah who was informed by Ibn Abee Zaaidha from Isma’eel meaning Aboo Khaalid and his father Zakariyaa bin Abee Zaaidha and Maalik ibn Mighwal from ash-Sha’bee: "If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys”

And the innovation of the Shee’ah had increased in al-Koofah and ash-Sha’bee was from al-Koofah and he was one established upon the truth may Allah have mercy upon him.

By Umm ‘Abdillah al-Waadee’yah (hafithahallah)
Taken from the Q&A section of her book: Naseehatee li-Nisaai qadhaayaa
tahummul-maraa fataawaa li-Nisaai

(My Advise to the Women: Issues concerning women & Islaamic rulings for women.) p.208
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Al-Wahhaabiyyah is more Harmful than Communism!? Regarding the Difference between the Shi’ah and Ahlus-Sunnah

2009-02-24T17:05:00.002-05:00

What is the ruling concerning one who says that al-Wahhaabiyyah is more harmful to Islam than communism? Also summarize the difference between the Shi’ah and Ahlus-Sunnah (The People who adhere to the Sunnah).

Answer: I say, and Allah knows best, that the one who says al-Wahhaabiyyah is more harmful to Islaam than communism is one of two types: He is either a man who does not know anything about Islaam, so then he is excused because of his ignorance concerning Islaam, and Allah Glorified is He Most High says in His Noble Book:

“And we do not punish a people until we have sent them a messenger”

The ruling concerning this type of individual is that he is misguided, or he is a man filled with hatred towards the religion, one who is a Naasiree (the revolutionary and socialistic ideas of the late Egyptian President Jamal Abdu-Nasser b.1918-d.1970) or a Ishtiraakee (Socialist-Communist), or a Ba’thee (one who follows a form of Arab nationalism founded by an Arab Christian named Michel Aflaq b.1910-d.1989 from Syria), or from other than them who are from the enemies of Islaam, and the ruling concerning this individual is that he is a disbeliever.

As for the difference between the Shi’ah and Ahlus-Sunnah (The People who adhere to the Sunnah) then the Shi’ah follow their desires and innovated opinions in addition to opposing the commands of the prophet-may the peace & blessings of Allah be upon him-whereas Allah Glorified is He Most High has said:

“So warn those who oppose his command that a calamity will befall them or they will be afflicted with a terrible punishment.”Soorah an-Noor: 63

In regards to the explanation of His statement Most High: “So warn those who oppose his command…” Ibn Katheer states: “Meaning: From (adhering to) the command of the messenger of Allah may the peace & blessings of Allah be upon him-is (following) his Manhaaj(methodology), his Tareeqah (way), his Sunnah, and his legislation (Sharee’ah). So one’s statements and actions are measured by his-may the peace & blessings of Allah be upon him-statements and actions. So whoever acts in accordance with that then his action is accepted and whoever opposes him-may the peace & blessings of Allah be upon him-then his statement is rejected regardless of whoever he may be as it has been established in the two Saheehs of Imaam al-Bukhaaree and Muslim and from others that the messenger of Allah-may the peace & blessings of Allah be upon him-said: “Whoever does an act that is not in accordance with our command then it will be rejected.” So warn and fear for the one who opposes the legislation revealed to the messenger-may the peace & blessings of Allah be upon him-inwardly and outwardly. “…that a calamity will befall them …” Meaning: In their hearts from disbelief, hypocrisy, or innovation. “…or they will be afflicted with a terrible punishment.” Meaning: In this life whether by being killed, legal punishment, confinement or anything similar.”

As for Ahlus-Sunnah (The People who adhere to the Sunnah) then they follow the advice of the messenger of Allah-may the peace & blessings of Allah be upon him-when he said: “Adhere to my path (Sunnah) and the path (Sunnah) of the rightly guided successors, bite onto it (the Sunnah) with your molars and beware of the newly invented matters…” Extracted by Ahmad (4/126), at-Tirmidhee (5/2686), Ibn Maajah (1/42), and Aboo Daawud (20/4607) all of them from the narration of al-‘Irbaadh bin Saareeyah and at-Tirmidhee said: This narration is Hasan Saheeh.

Ibn Taymeeyah-may Allah have mercy upon him-said: “And they know that the most truthful of speech is the Speech of Allah, and the best of guidance is the guidance of Muhammad-may the peace & blessings of Allah be upon him-and they prefer the Speech of Allah over any other speech from other than Him emanating from the later people, and they place the guidance of Muhammad-may the peace & blessings of Allah be upon him-over the guidance of anyone else so due to this they are called Ahlul-Kitaab was-Sunnah (The People who adhere to Allah’s Book and the Sunnah of His messenger-may the peace & blessings of Allah be upon him).” From the al- ‘Aqeedatul-Waasiteeyah.

And the Prophet-may the peace & blessings of Allah be upon him informed his nation that they would split into seventy three sects all of them being in the fire except for one and it is the Jamaa’ah (the group).

So this mentioned Jamaa’ah is Ahlus-Sunnah (The People who adhere to the Sunnah) the ones whom the prophet-may the peace & blessings of Allah be upon him-spoke of when he said: “There will continue to appear from my nation a group firm upon the truth, they will not be harmed by those who oppose them nor by those who forsake them up until the establishment of the Final Hour.”

So Ahlus-Sunnah (The People who follow the Sunnah) adhere to the Book and the Sunnah and their way is the religion of Islaam the one that Allah sent to Muhammad-may the peace & blessings of Allah be upon him.

A Question posed to Umm ‘Abdillah al-Waadee’yah (hafithahallah)
Taken from the Q&A section of her book: Naseehatee li-Nisaai qadhaayaa tahummul-maraa fataawaa li-Nisaai (My Advise to the Women: Issues concerning women & Islaamic rulings for women.) p.247
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Exhortations from the Book and the Sunnah

2009-02-21T21:37:00.004-05:00

Introduction

All praise is for Allah, we praise Him, seek His assistance, and ask His forgiveness. We seek refuge in Allah from the wickedness of ourselves and from the evil of our actions. Whomever Allah guides will never be misguided, and whoever He misguides will never be guided. I bear witness that nothing is worthy of worship except for Allah, He is Alone having no partner, and I bear witness that Muhammad is His Servant and Messenger.

{O those of you who believe fear Allah as He ought to be feared and do not die except as Muslims.} Soorah Aali ‘Imraan: 102

{O Mankind fear your Lord, the One Who created all of you from a single soul, Who created from it it’s mate and spread from them both many men and women. Fear Allah the One Whom you demand your mutual rights and do not cut the relations of the wombs. Indeed Allah is a Watcher over you.} Soorat-un-Nisaa: 1

{O those of you who believe fear Allah and always speak the truth. He will rectify your actions and forgive you of your sins. And whoever obeys Allah and His Messenger has achieved the greatest achievement.} Soorat-ul-Ahzaab: 70-71

To proceed: The Book of Allah the Almighty and the Sunnah of His Noble Prophet contains righteousness and happiness for mankind until Allah inherits the earth and everything that is upon it. The Messenger of Allah (may the peace & blessings of Allah be upon him) said in his final testimony to his nation: ((I am leaving you all with something that if you hold tight to you will never be lead astray it is the Book of Allah and my Sunnah.))

And it is here that we find that the exhortations that are included in the Book and Sunnah all invite towards goodness and moral excellence in addition to impelling towards obedience and the perseverance of ones piety, because the exhortation is an established and confirmed matter.

And it is appropriate that we begin with the beginning of the narration that is from (one of) the exhortations contained in the Book and the Sunnah, the narration of the ten legislated commandments that were narrated in the Book of Allah Most High and in which the noble companion ‘Abdullah bin Mas’ood (may Allah be pleased with him) said:

Whoever desires to read the will of the Messenger of Allah (may the peace & blessings of Allah be upon him) then let him read the following verses:

{Say: Come, I will recite what your Lord has prohibited you from: Do not join anything in worship with Him; be good and dutiful to your parents; kill not your children fearing poverty-We provide sustenance for you and for them; come not near to shameful deeds whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic Law).This He has commanded you that you may understand. And come not near to the orphan’s property, except to improve it, until he or she attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word, say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, this He commands you, that you may remember.} Soorat-ul-An’aam: 151-152

The Exhortations contained in these two Quranic verses from Soorat-ul-An’aam are universal to the entire life of man according to what will rectify him in his religion and in his daily life. It begins with the basic principle that the Divinely Legislated Commandments are not achieved until after one has full conviction of belief in Allah, the Unique, the Only One Most Deserving to be worshipped Alone, and alienation from Shirk (polytheism). The Most High says:

{Say: Come and I will recite to you what your Lord has forbidden you from and it is that you do not associate partners with Him in worship}

And He commanded to believe in Tawheed as He Most High says in the verse found in Soorat-ul-Israa:

{Do not worship other gods alongside Allah or you will sit down reproved and forsaken (in the hellfire). And your Lord has decreed that you worship none but Him.} Soorat-ul-Israa: 22-23

Thus He has commanded with belief in Tawheed to the One Who is Most-Worthy of worship and then after that one must alienate ones self from ash-Shirk (polytheism).

And here He says: {…Do not worship other gods alongside Allah} which means: Devote your worship to Him alone.

Then He places these exhortations to clarify for the Muslim what one must undertake (from the affairs of his religion), adhere to completely (from the affairs of his religion) and perform (from the affairs of his religion) as Allah has commanded, it is the Siraat-ul-Mustaqeem (the Straight Path) which is the clear path that is explained to the people and gives counsel to all of His Servants, ordering the believers to adhere to the Jamaa’ah and prohibiting them from differences and separation, informing them that it destroyed those who were before them by way of opinions and argumentation in the Religion of Allah Most High Who says:

{This is My Straight Path so follow it and do not follow the other paths that separate you from His Path that is advice for you so perhaps you will be god-fearing people.}

Because the life of a Muslim is lived solely for Allah as the Most High says:

{Say: My prayer, my sacrifice, my living and dying are all for Allah, Lord of all the worlds, He has no partner and I have been ordered with that and I am the first of the Muslims.} Soorat-ul-An’aam: 162-163

So the teachings of this Religion include creed, worship, business transactions and moral manners. As for creed then it is the decisive belief that Allah Most High is the Creator, the Provider, the Giver of Life, the One Who causes Death, the One Who causes harm, the One Who causes benefit, the One Most Worthy of worship Alone. So because of this it is not permissible for the Muslim to direct any act of worship to anyone other than his Lord and Creator, devoting himself purely for His religion and adhering to His Messenger, because the condition for the acceptance of a righteous act to Allah Most High is that it is done purely for Allah and in accordance with the commands and statements of His Messenger (may the peace & blessings of Allah be upon him) thus Allah says:

{And they were not commanded except to worship Allah and worship none but Him Alone.} Soorat-ul-Bayyinah: 5

And He says:

{So whoever wishes to meet his Lord then let him do righteousness and associate none as a partner in worshipping his Lord.} Soorat-ul-Kahf: 110

And the Messenger of Allah (may the peace & blessings of Allah be upon him) said: “Whoever does a deed that is not in accordance with our religion then it will be rejected.” Agreed upon by Bukhaaree and Muslim with the meaning of the Arabic word radd to mean mardood (something rejected, not accepted).

And in regards to ones business transactions and moral manners then they are towards his parents, his children and towards others of society in performing and protecting their rights in accordance with the Book of Allah and the Sunnah of His Messenger (may the peace & blessings of Allah be upon him) because the Islamic religion is the seal of all the religions and the religion that Allah is pleased with for His Servants it has come perfectly intact as the Most High says:

{Today I have completed your religion and completed my blessing upon you and I have chosen Islam as your religion.} Soorat-ul-Maidah: 3

Therefore its teachings, rulings, and advices are from the All-Knowing, the All-Wise, the One Who knows the true nature of mankind, and knows what will rectify him in his worldly life and what is related to the happiness and success experienced in the next life:

{Should not He Who has created know? He is the Most-Kind, the All-Aware.} Soorat-ul-Mulk: 14

And from here the Da’wah of the Chosen One (may the peace & blessings of Allah be upon him), from the beginning of his mission up until the time he met his Companion the Most High, began to turn his followers towards rectifying the hearts and connecting them to the Creator, the Organizer of its Decree, and immersing pure faith into the hearts of the people with the meanings of His Names and Attributes, not a secret is kept from Him and He knows the misleading eyes and whatever the chests conceal, He is the All-Knower of everything, the One having ability to do all, in addition to belief in the Last Day, in the Resurrection and the Rewarding of the Deeds performed by a person during his life, that which Allah has made as habitation for the Hereafter, so whoever does good will find his reward with Allah on the Day when he will be in most need of it, and whoever does evil will wish he had not done so:

{On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.} Soorat-ul-Aali Imraan: 30

And He says:

{So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.} Soorat-uz-Zalzalah: 7-8

So if this small deed consists of good and evil then it is safeguarded for the one who performed it and it is (either) against him (or) he is rewarded for it, if it is a good deed then it is good and if it is an evil deed then it is evil, so what do you think of the one who does (the good deed) the like of the mountains? Allah never depletes the reward of the one who perfects good deeds.

And it was for the sake of affirming this belief in the heart so that when the Divinely Legislated Commandments were revealed and the soul found acceptance – he (may the peace & blessings of Allah be upon him) then took care in purifying the hearts from the filth of doubts and desires saying: ((Verily in the body is a morsel of flesh that when it is upright then the entire body is upright and if it is corrupt then the whole body is corrupt it is none other than the heart.))

That is because the heart is the king (over all) of the body parts; it commands them and directs them either towards the path of good, success and happiness or towards the path of evil and destruction.

Now when we closely examine these Ten Commandments we find that the first commandment is being meticulous in rectifying the hearts and purifying them from doubts, and it is the prohibition of associating partners with Allah Most High because Allah is the Sole Creator. It is obligatory that He be the only focal point of worship alone. Allah Most High says:

{He has created the heavens without any pillars that you see and has set on the earth firm mountains, lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein. This is the creation of Allâh. So show Me that which those (whom you worship), besides Him have created. Nay, the wrongdoers are in plain error.} Soorah Luqman: 10-11

And He is the One in whose Hands is harm and benefit:

{Say: "I possess no power of benefit or hurt to myself except as Allâh wills.} Soorat-ul-A'raaf:188

And now onto the prophetic narration concerning the first exhortation and it is the prohibition of associating partners with Allah Most High and its importance in the life of the Muslim.

The First Exhortation: The Prohibition of Associating partners with Allah

All the praise is for Allah, Lord of all the worlds, and the peace & blessings of Allah be upon the noblest of the Prophets and Messengers, Our Prophet Muhammad, and upon his family and all of his companions. To Proceed:

We pointed out in the introduction that we would be speaking more in depth and in detail about the first exhortation from the ten exhortations that were revealed in the Book of Allah, the Mighty & Majestic, which is the prohibition of associating partners with Allah Most High. This is due to its importance in the life of the Muslim and because associating partners with Allah renders the actions null as the Most High says:

{It has been revealed to you just as it was to those before you that if you were to join others in worship along with Allah, then surely all your deeds will be in vain, and you will be among the losers.} Soorat-uz-Zumar: 65

Due to this Allah the Most High begins the First Exhortation with:

{Say: Come, I will recite what your Lord has prohibited you from: Do not join anything in worship with Him.} Soorat-ul-An’aam: 151-152

Allah Most High is addressing His Prophet and Messenger Muhammad (may the peace & blessings of Allah be upon him) saying: O Muhammad say to these polytheists who worship other than Allah and who prohibit what He provides them and who made rules concerning the Baheerah and the Saaibah[1]:

{And they say these cattle and crops are forbidden, not to be eaten except those whom they allow. And the cattle are forbidden to be used for burden or any other work, and cattle on which the Name of Allah is not pronounced; lying against Him. He will recompense them for what they used to fabricate. And they say: What is in the bellies of such and such cattle is for our males alone, and forbidden to our females, but if it is born dead, then all have shares therein. He will punish them for their attribution (of such false orders to Allah). Verily, He is All-Wise, All-Knowing.} Soorat-ul-An'aam 6:138-139

They killed their children fearing poverty and impoverishment foolishly and without knowledge:

{Indeed lost are they who have killed their children, foolishly, without knowledge, and have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not from those who were guided.} Soorat-ul-An'aam:140

{Likewise the partners of many of the polytheists beautified the killing of their children, in order to lead them to their destruction and cause confusion in their religion. And if Allah had willed, they would not have done so. So leave them alone with their fabrications.} Soorat-ul-An’aam:137

In this manner the polytheists have made the forbidden permissible and the permissible forbidden, by way of their opinions and by being enticed by the Devil so Allah says to His Prophet, Say to them come and pay attention to what I recite to you which means: what I narrate to you and inform you of what your Lord has really forbidden you, not by way of fabrication or by conjecture rather by way of the Divine Revelation from Allah and by way of what He Commands:

{Do not join anything in worship with Him.} Soorat-ul-An’aam: 151-152

All the way to the end of the two verses of Soorat-ul-An’aam that contain these exhortations mentioned in the beginning of the introduction, the first part of it is the prohibition of associating partners with Allah which coincides with all of the Divine Legislations, there was not one messenger sent except that he called his people to worship Allah Alone, the Most High says:

{And We sent a messenger to every nation to worship Allah and to denounce the Taaghoot (the false deities).} Soorat-un-Nahl: 36

So the foundation of the Religion that the Prophets were upon is one and it is to worship Allah sincerely even if the Divine Laws differed:

{To every single one of you We made a Shar’ah (a legislation) and a Manhaaj (a methodology).}

As for ‘Ibaadah (worship) and Tawheed (singling out Allah in worship) then He says:

{And the decree of your Lord is that you worship none except for Him.}

And in the two Saheehs from Aboo Dharr (may Allah be pleased with him) that he said: The Messenger of Allah (may the peace & blessings of Allah be upon him) said: (Gabriel came to me and gave me the glad tidings that whoever from my Ummah (nation) dies not associating any partners with Allah will enter the Paradise.) I (Aboo Dharr) mentioned, “Even if he commits adultery or steals?” to which he responded: (Even if he commits adultery or steals.) and he said this three times and on the fourth he said: (and even in spite of Aboo Dharr’s dislike.)

Thus whenever Aboo Dharr used to mention this narration he would say, “And even in spite of Aboo Dharr’s dislike.”

The meaning of this narration indicates that the disobedient servant who commits the major sins will not reside in the hellfire when entered into it, rather he will be punished based on the extent of his sin but will he have the ability and capacity to take its extreme heat when thrown in it for only a few moments? We cannot even stand the heat of this life and it is only one portion from the seventy sections of the hellfire so it is obligatory for the Muslim to abstain from the disobedience that will cause him to enter it.

This narration refutes the Khawaarij who say, “The one who commits the major sins is a disbeliever in this life, he does not bequeath nor does he receive inheritance, he has expelled himself from the religion and will reside infinitely in the hellfire on the Day of Resurrection.”

It also refutes the Mu’tazilah who say, “The one who commits the major sins is between two abodes in this life he is treated like the rest of the Muslims but in the Hereafter he will reside in the hellfire.”

As for Ahl-us-Sunnah wal-Jama’aah then they say: He is considered a sinful Muslim under the will of Allah, if He wishes He will punish him based on the extent of his sin and if He wishes He will pardon him at once because His Mercy exceeds everything.

Indeed Allah has forbidden Shirk (associating partners with Allah) because it is a great oppression; He has explained in His Clear Book that He forgives all sins except for Shirk (associating partners with Allah), He will not forgive it:

{Verily Allah does not forgive that partners are associated with Him but He forgives anything else to whom He wishes.} Soorat-un-Nisaa: 48

And in the sacred narration where Allah says: (O son of Adam if you came to Me with sins covering the earth and then you came to Me not having associated anything with Me (in worship) I will give you the covering of mercy.) Related by Muslim in the Book of Dhikr and Duaa’ 4 / 2068.

Due to the danger of Shirk (associating partners with Allah) and the vagueness of some of its categories which have occurred amongst many of the people thinking that it is not Shirk (associating partners with Allah), it is necessary that we clarify for the reader some of these issues so the Muslim can avoid them while protecting his Religion, so we say:

The ‘Ulamaa (the Major Scholars of Islam) have explained that Shirk (associating partners with Allah) committed in worship is divided into two parts, Shirk Akbar (the Major level of associating partners with Allah) which mandates that the one who commits it will remain in the hellfire, may Allah protect us from it, and Shirk Asghar (the minor level of associating partners with Allah) which does not cause the one who commits it to remain in the hellfire, rather it nullifies the good deeds when the person falls into committing it (Shirk Asghar).

As for Shirk Akbar (the Major level of associating partners with Allah) then it is that which causes the one who commits it to dwell eternally in the hellfire and it is when the servant places a partner with Allah, supplicating to him as if he were supplicating to Allah, asking him for intercession and alleviation from sickness just as he would ask Allah, he hopes from him as he would hope from Allah, he loves him as he would love Allah, and fears him as he would fear Allah, generally speaking it is to place a partner alongside Allah worshipping him as if he were worshipping Allah, because these categories of worship, and I mean by that fearing, hoping, loving and supplicating, are all for acts of worship, and worship is only for Allah Alone it is not permissible to divert anything to other than Allah so whoever does so then he has committed Shirk Akbar (the Major level of associating partners with Allah) in which Allah has said of it:

{Verily Allah does not forgive that partners are associated with Him.} Soorat-un-Nisaa: 48

And this is what He specifies in His Statement:

{They worship other than Allah, that which will not harm them or benefit them and they say that those (they worship) will intercede to Allah (on their behalf), Say: Do you all inform Allah of what He knows neither in the heaven nor upon the earth? Glorified is He and Exalted above what they associate with Him!} Soorah Yunoos: 18

That is because whoever associates between Allah Most High and between the created being what is specifically for the Creator from the categories of worship or otherwise, then he is a Mushrik (one who associates partners when worshipping Allah), and Allah says:

{Verily Allah does not forgive that partners are associated with Him but He forgives anything else to whom He wishes.} Soorat-un-Nisaa: 48

As for the second category from the distinctive categories of Shirk (associating partners with Allah), then they site an example as small as ar-Riyaa (showing off) and making one’s actions look good for the created being such as the person who prolongs his standing and his bowing in his prayer so that an individual with prestige can see him, and not being completely sincere when worshipping Allah, so he performs the good deeds for a portion of his soul at times and then another time he does it to seek the worldly things seeking status and rank with the created being so he will have from his deeds a share and for the other (the one he did the act for) will be another share but Allah is self-sufficient of the deed done by the one who associates another with Him as in the sacred prophetic narration:

(I am self-sufficient from those who associate partners with Me, whoever does an action for someone else as well as for Me then I will renounce him and his act of Shirk.) Related by Muslim in the Book of Zuhd Vol. 4 #2289.

Just as it is connected to this category of Shirk with Allah regarding statements like swearing to someone else instead of Allah, taking an oath of loyalty and the saying of a person: “I have nothing except for Allah and You” or “I am in the reckoning of Allah and of you” and other similar statements. Yet despite this being Shirk Asghar, it reaches the level of Shirk Akbar based solely on ones statement and intention. Thus if one believes in the exaltedness of these (statements) and that (the person or thing they call on), besides Allah, benefits and harms him then the statement is based on the intention and belief and is considered to be from the first category (Shirk Akbar).

So it is obligatory for the Muslim to safeguard his Religion and to be aware of everything that could lead him to commit Shirk with Allah Most High because Allah has demanded His Servants to worship Him Alone, rather He created mankind and jinn only to worship Him as the Most High says:

{And I did not create jinn and mankind except to worship Me.} Soorat-udh-Dhaareeyaat: 56

‘Ibadaah (worship) is a general word regarding everything that Allah loves and is pleased with from those various statements and actions whether they be done outwardly or inwardly. Allah Most High is displeased with the statements that the created being makes to someone other than Him in addition to the actions where the created being directs (an act of worship) to other than Him, because worship of Allah consists of obeying Him with the actions He commanded and leaving the prohibited with love and obedience with the utmost humility and submissiveness to Allah the Glorified, the Most High, fearing His Punishment while still hoping for His Pardon and Reward, that is the true Islam.

And since Allah the Mighty & Majestic compared His Right with the right of the parents in showing kindness and being good to them, then the following discussion will surround the exhortation of being good to ones parents.

Written by Dr. ‘Alee bin Muhammad bin Naasir al-Faqihee (hafithahullah)
Professor of the Department of Higher Studies in the Islamic University of Madeenah, K.S.A, College of Da’wah and Usool-ud-Deen

Translated by Aboo ‘Imraan al-Mekseekee (may Allah guide him)

[1] The Baheerah and the Saaibah were types of cattle that the Arabs in the Days of Ignorance would slit their ears and derive omens regarding their flesh when they would die.

Readings from Fadhl Laa Ilaha Illa Allah

2009-02-21T21:05:00.004-05:00

The Meaning of Laa Ilaha Illa Allah

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullah) said:

الإلَهُ هُوَ المَأْلُوهُ وَ المَأْلُوهُ هُوَ الَّذِي يَسْتَحِقُّ أنْ يَعْبُدَ

“The Ilah is the Ma’looh and the Ma’looh is the One Who has the most right to be worshipped.” Refer to al-Fataawaa (10/249) (13/200) and Iqtidhaa as-Siraatil-Mustaqeem page 471.

Al-Qurtubee said in his Tafseer (2/291):

لاَ إلَهَ إلاَّ اللّه أيْ لاَ مَعْبُودَ إلاَّ اللّه

“Laa Ilaha Illa Allah means: There is nothing worthy of worship except for Allah.”

Haafith Hakamee said in Ma’aarij-il-Qubool (2/416):

فَمَعْنى لاَ إلَهَ إلاَّ اللّه لاَ مَعْبُودَ بِحَقٍّ إلاَّ اللّه

“…Therefore the meaning of Laa Ilaha Illa Allah is that there is nothing worthy of worship except for Allah.”

Ash-Shaykh ‘Abdur-Rahmaan bin Hasan Aali ash-Shaykh said in Fathul-Majeed (52):

وَ مَعْنى لاَ إلَهَ إلاَّ اللّه لاَ مَعْبُودَ بِحَقٍّ إلاَّ اللّه

“…And the meaning of Laa Ilaha Illa Allah is that there is nothing worthy of worship except for Allah.”

And ash-Shaykh Muhammad bin ‘Abdil-Wahhaab al-Wasaabee al-Yamanee in his book al-Qawlul-Mufeed on page 19 adds two other definitions:

وَ غَيْرُ اللّهِ إنْ عُبِدَ فَبِبَاطِلِ

“…And anything else worshipped besides Allah is falsehood.”

Then he goes on to say:

“Allah Most High says: {…that is because Allah is the Truth and whatever you may call on besides Him is falsehood and Allah is the Most High the Most Great.} Soorah al-Hajj: 62

And the Most High says: {…so know that nothing is worthy of worship except for Allah.}Soorah Muhammad: 19

And what Shaykh Muhammad (hafithahullah) has added from the two previous definitions is what is best and most befitting.

This meaning is the most sound, the most appropriate and the most correct. It is not as the People of Rhetoric and Soofiyyah say reducing this statement to one meaning from its various definitions, limiting it to merely ar-Ruboobiyyah, and that is their statement that: “There is no Creator or Provider except for Allah.”

Today the Jamaa’at-ut-Tableegh follows their footsteps and adheres to the same definition. This interpretation which conveys the meaning of ar-Ruboobiyyah is insufficient and very inadequate, because it does not include Tawheed-ul-Uloohiyyah (the Oneness of worshipping Allah Alone). Tawheed-ul-Uloohiyyah is the most important, it is the first thing the messengers were sent (to invite their people to), and it is what they (the Prophets) were at variance with (against the Polytheists).

As for Tawheed-ur-Ruboobiyyah (the Oneness of Allah’s Lordship) then no one rejected it except for a rare few such as the Magians who held the universe to be a creator, a creator of darkness and a creator of light just like some of the People of Rhetoric and Philosophy held, and even the Communists in our current times.

Tawheed-ur-Ruboobiyyah is an issue based on natural disposition that is why the disbelievers from the Quraysh acknowledged that Allah was the Sole Creator and Provider but they did not single Him out by way of Tawheed-ul-Uloohiyyah.

Allah Most High says: {…And if you were to ask them who created the heavens and the earth they will say the Mighty the All-Knowing created them.} Soorah Zukhruf: 9

And they placed between Allah and themselves a mediator, Allah Most High says: {…and those who take protectors besides Him say we only worship them to bring us closer to Allah.} Soorah az-Zumar: 3

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullah) said:

“Tawheed is that which the messengers invited their people to, it includes affirming divinity to Allah alone, bearing witness that there is nothing worthy or worship except for Allah, not worshipping anyone except for Him, not trusting on anyone except for Him, not befriending anyone except for Allah’s Sake, not taking one as an enemy except for Allah’s Sake, not doing a deed except for Him, and that includes affirming what He affirmed of Himself from His Names and Attributes, the Most High says: {Your God is One God there is none worthy of worship except for Him the Beneficent, the Merciful} Soorah al-Baqarah: 163

And the Most High says: {Take not two gods in worship, verily He is only One God, then fear Me (Allah)…} Soorah an-Nahl: 51

And the Most High says: {…And whoever calls on another god along with Allah, of whom he has no proof then his reckoning will be with his Lord, surely the disbelievers will not be successful.} Soorah al-Mu’minoon: 117

Tawheed is not just limited solely to Ruboobiyyah, believing that Allah is Alone in creating the creation as the People of Rhetoric and Tasawwuf assume, and they think since they have affirmed (Tawheed-ur-Ruboobiyyah) based on evidence that they have in fact affirmed the ultimate level of Tawheed, and that if they proclaim this (portion of Tawheed) and become immersed in it then they have immersed themselves into the utmost level of Tawheed.

The person who affirms of his Lord the Most High what is deserving of His Attributes and sanctifies what He has made to be sanctified, and affirms that He is Alone in creating everything is not a Muwahhid (the Muslim who believes in all the levels of Tawheed) until he testifies that there is nothing worthy of worship except for Allah and that He is Alone having no partner, even the Polytheists from amongst the Arabs used to affirm that Allah was Alone in creating every thing yet despite this they were still Polytheists, Allah Most High says (about them):

{And most of them do not believe in Allah except that they attribute partners to Him.} Soorah Yoosuf: 106

A group of the Salaf used to say: If you ask them who created the heavens and the earth they will respond, “Allah” yet despite this they still worshipped others along with Him.”

Refer to al-Majmoo’ul-Fataawaa (1/154, 310) and (3/95) and Iqtidhaa as-Siraatil-Mustaqeem page 442 with its meaning and also Fathul-Majeed Sharhu Kittabit-Tawheed page 24.

The Conditions of Laa Ilaha Illa Allah

The First Condition: Knowledge along with its meaning:

The Most High says: {You must know that there is nothing worthy or worship except for Allah.} Soorah Muhammad: 19

And he (may the peace & blessings of Allah be upon him) said: “Whoever dies knowing that there is nothing worthy of worship except for Allah will enter Paradise.” Related by Muslim from ‘Uthmaan (#26).

The Second Condition: Certainty which negates Doubt:

The Most High says: {Rather the believers are those who have believed in Allah and His Messenger, and afterward they do not doubt it} Soorat-ul-Hujuraat :15

And he (may the peace & blessings of Allah be upon him) said: “I bear witness that nothing is worthy of worship except for Allah and that I am the Messenger of Allah, there is not a servant who meets Allah having no doubt concerning the two testimonies that Allah will cover him with the Paradise.” Related by Muslim from Aboo Sa’eed and Aboo Hurayrah.

The Third Condition: Acceptance:

The Most High says: {Indeed when it was said to them: none has the right to be worshipped but Allah, they puffed themselves up with pride and said: "Are we going to abandon our gods for the sake of a mad poet?} Soorat-us-Saffat: 35-36

And he (may the peace & blessings of Allah be upon him) said: I have been commanded to fight the people until they bear witness that there is nothing worthy of worship except for Allah, so whoever says it then his life and wealth will be granted immunity by me except for that which is a right of Islam (such as the one who commits illegal fornication, etc.) and his reckoning will be with Allah the Mighty & Majestic.” Related by the two Shaykhs from Ibn ‘Umar.

The Fourth Condition: Obedience and Submission:

The Most High says: {And turn in repentance and in obedience with true Faith to your Lord and submit to Him.} Soorat-uz-Zumar :54

The Fifth Condition: Honesty which negates Falsehood:

The Most High says: {Alif Laam Meem. Do people think that they will be left alone because they say: "We believe," and will not be tested? Indeed We tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.} Soorat-ul-’Ankaboot: 1-3

And he (may the peace & blessings of Allah be upon him) said: “There is no one who bears witness that nothing is worthy or worship except for Allah and that Muhammad is His Servant and Messenger within his heart earnestly except that Allah will forbid him from entering the Hellfire.” Related by the two Shaykhs from Anas.

The Sixth Condition: Sincerity:

The Most High says: {And they were not commanded except to worship Allah sincerely.} Soorat-ul-Baiyyinah: 5

And he (may the peace & blessings of Allah be upon him) said: “The happiest people who will receive my intercession will be the one who said there is nothing worthy or worship except for Allah sincerely from his heart or soul.” Related by al-Bukhaaree from Aboo Hurayrah.

The Seventh Condition is to have Love for this good statement:

The Most High says: {And of mankind are some who take (for worship) others besides Allah as rivals (to Allah).} Soorat-ul-Baqarah: 165

And he (may the peace & blessings of Allah be upon him) said: "Whoever possesses the following three qualities will have the sweetness of faith: The one to whom Allah and His Messenger are more dearer to him than anything else, the one who loves a person and he loves him only for Allah's sake and the one who hates to revert to Kufr (disbelief in Islam) as he hates to be thrown into the fire." Related by the two Shaykhs from Anas.

The Eighth Condition: That one disbelieves in the Tawaagheet which are those things that are worshipped besides Allah:

The Most High says: {Whoever disbelieves in the Taaghoot and believes in Allah, then he has grasped the most trustworthy handhold that will never break.} Soorat-ul-Baqarah: 256

And he (may the peace & blessings of Allah be upon him) said: “Whoever says that there is nothing worthy of worship except for Allah and disbelieves in whatever is worshipped besides Allah then his wealth and blood have been made prohibited.” Related by Muslim from Taariq bin Asheem.

Look to Ma’aarij-ul-Qubool by Haafith Hakamee (rahimahullah) 1/418-423, and Fathul-Majeed Sharhu Kittabit-Tawheed pages 13-14 as well as at-Tawjeehaaat-ul-Islaamiyyah by ash-Shaykh Muhammad Jameel Zeeno (hafithahullah) 1/238-250.

Laa Ilaha Illa Allah is the word of Tawheed

The Most High says:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

{Say: O People of the Book, come to a word that is equal between us and between you that we do not worship except for Allah and that we do not associate anything with Him and that we do not take one another as lords anything other than Allah, then if they turn away say to them: Bear witness that Indeed we are Muslims.} Soorah Aali Imraan: 64

Laa Ilaha Illa Allah is the Lofty Word of Allah

The Most High says:

{If you did not assist the Prophet, Allah still gave His Assistance when those who disbelieved expelled him, the second of two, when they (the Prophet and Aboo Bakr) were in the cave, and he said to his companion: "Do not feel saddened for Allah is with us." Then Allah sent down His Sakeenah (tranquility) upon him, and strengthened him with forces which you could not see, and made the word of those who disbelieved lowly, while it was the Word of Allah that became lofty, Allah is All-Mighty, All-Wise.} Soorat-ut-Tawbah: 40

Imam al-Bukhaaree (rahimahullah) says (7458):

We were informed by Muhammad bin Katheer al-‘Abdee who said we were informed by Sufyaan from al-‘Amash from Aboo Waail from Aboo Musaa who said: A man went to the Prophet (may the peace & blessings of Allah be upon him) and said: A man fought boldly and to be seen but which of the two are in the path of Allah? So the Prophet (may the peace & blessings of Allah be upon him) said: (The one who fought to make the word of Allah lofty then that was in the path of Allah.)

The narration has been related by Muslim (rahimahullah) as #1904.

Laa Ilaha Illa Allah is al-‘Urwat-ul-Wuthqaa (the Most Trustworthy Handhold)

The Most High says:

{There is no coercion in religion. Guidance has become clearly distinct from disobedience so whoever disbelieves in the Taaghoot (the false deities) and believes in Allah, then he has grasped al-‘Urwat-ul-Wuthqaa (the Most Trustworthy Handhold) that will never break. And Allah is All-Hearing, All-Knowing.} Soorat-ul-Baqarah:256

Ibn Katheer (rahimahullah) says about the meaning of this noble verse:

“Mujaahid said that the meaning of al-‘Urwat-ul-Wuthqaa is Imaan (Faith/Belief).”

And as-Sidee said (al-‘Urwat-ul-Wuthqaa) is Islaam.

And Sa’eed bin Jubair and adh-Dhahaak said it (al-‘Urwat-ul-Wuthqaa) means Laa Ilaha Illa Allah (There is nothing worthy or worship except for Allah).

And from Anas bin Maalik who said al-‘Urwat-ul-Wuthqaa is the Quran.

And from Saalim bin Abee al-Ja’d who said: It (al-‘Urwat-ul-Wuthqaa) is to love for Allah and to hate for Allah.

And all of these statements are correct and do not negate one another.

And Imaam ash-Shawkaanee (rahimahullah) said in Fath-ul-Qadeer:

“The Scholars of Tafseer (Quranic commentary) differed in regards to the meaning of al-‘Urwat-ul-Wuthqaa, it is said that al-‘Urwah means Imaan (Faith/Belief) and it is said that it means Islaam, and it is also said that it means Laa Ilaha Illa Allah (There is nothing worthy or worship except for Allah). And there is nothing to prevent the conveyance of all of these statements.”

Written by Aboo ‘Abdir-Rahmaan Ahmad bin Sa’eed bin Nasr Shafaan al-Ahjuree (hafithahullah)

Translated by Aboo ‘Imraan ‘Abdus-Saboor Maldonado al-Mekseekee (may Allah guide him)

Al-Islaam, al-Imaan, al-Hijrah, and al-Jihaad

2009-02-15T19:39:00.004-05:00

It was narrated by ‘Abdullah bin ‘Umar (may Allah be pleased with both of them) that he said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (The Muslim is the one in whom the Muslims are safe from his tongue and his hand. And the Muhaajir is the one who emigrates from what Allah has prohibited.) It is a narration that is agreed upon by both al-Bukhaaree and Muslim. Both at-Tirmidhee and an-Nisaa’ee added: (The Mu’min (Believer) is the one who safeguards the people’s blood and their wealth.) And al-Bayhaqee added: (The Mujaahid is the one who strives in obeying Allah.)

This narration mentions the completeness of four glorious categories that Allah and His Messenger have arranged and in which causes happiness in this life and in the hereafter. It is al-Islaam, al-Imaan, al-Hijrah, and al-Jihaad. Each one has been defined comprehensively and outlines that the Muslim is the one in whom the Muslims are safe from his tongue and his hand.

It also outlines that the true form of Islaam is to submit to Allah and to perfect all of one’s acts of worship and to carry out His rights and the rights of the Muslims. His Islaam is not complete until he obliges the Muslims with what he obliges himself. And that is not actualized until they are safe from the evil of his tongue and the evil of his hand. Indeed this is a foundation of this obligation which is obligatory for the Muslims. So whoever does not protect the Muslims from his tongue or his hand how then can he fulfill the obligation which is upon him to carry out with his Muslim brothers? Therefore their safety from his evil whether by statement or by action is an indication of the completeness of his Islaam.

And he (may the peace & blessings of Allah be upon him) explained that the Mu’min is the one who safeguards the people’s blood and their wealth. Indeed al-Imaan when it circulates the heart and fills it, it obligates its companion to carry out the rights of Imaan which from the most important are protecting the trusts, honesty in dealing with others (business or otherwise), and maintaining piety from oppressing the people concerning their blood and their wealth. If one is upon this then the people will know this of him. They will trust him with their blood and with their wealth. They will trust him when he carries out protecting the trusts. Protecting the trust is the most specific of the obligations of al-Imaan. As he (may the peace & blessings of Allah be upon him) said: (There is no Imaan for the one in whom there is no trust.) [Related by al-Bayhaqee in Shu’ab-ul-Imaan and in as-Sunan al-Kubraa as well as in the Musnad of Imaam Ahmad. Al-Albaanee said it is a good narration and it has its evidences.]

And he (may the peace & blessings of Allah be upon him) explained that al-Hijrah is that which is an individual duty upon every Muslim to emigrate from committing sins and all forms of disobedience. This obligation is not void of each responsible person based upon their condition from those conditions that occur for Allah has prohibited His servants from desecrating the forbidden acts and to delve into disobedience. The specific form of al-Hijrah which is moving from the land of Kufr or innovation to the lands of Islaam and Sunnah is a portion of this type of al-Hijrah but it is not an obligation placed upon everyone. Rather it is obligatory based only on the presence of causes that are known to the person in which it occurs.

And he (may the peace & blessings of Allah be upon him) explained that the Mujaahid is the one who strives with his soul in obeying Allah. Indeed the soul is inclined to laziness from those things which are good, a symptom of evil, quickly influenced by the onset of calamities. The soul requires patience and effort in adhering to the obedience of Allah, to be firmly established itself upon it, to strive against disobeying Allah while also preventing itself from it. The soul strives to be patient during calamities. These are the categories of obedience: Adherence to what has been commanded, abstaining from the prohibited, and patience with what has been decreed.
Therefore the Mujaahid realistically is the one who strives upon these issues to carry out its obligation and performance. From the noblest of this category and the most glorious is striving to fight against the enemy, striving against them in word and action for indeed al-Jihaad in the path of Allah is the peak of the religion.

So regarding this narration, whoever carries out what has been shown then he has acted upon the religion completely. Whoever withholds his tongue and hand against the Muslims, whoever safeguards blood and wealth of the people, whoever emigrates from what Allah has prohibited, and whoever strives with his soul upon obedience to Allah then there will not remain any good, whether for this life or the hereafter done inwardly or outwardly, left that he has not done or any evil except that he has abandoned it. And Allah is the only One to grant success.

Shaykh ‘Abdur-Rahmaan bin Naasir as-Sa’dee (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: Bahjatu Quloob-il-Abraar wa Qurrat-ul-‘Uyoon-il-Akhyaar bi-Shar Jawaami-il-Akhbaar pages 17 – 19

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2009-02-12T14:16:00.002-05:00

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2009-02-07T15:07:00.002-05:00

The Difference between the Arabic words “Nasraanee” and “Maseehee”

2009-01-27T19:55:00.004-05:00

The word “Maseehee” has been widely used for some time. Is it proper to say “Maseehee” or to say “Nasraanee” (Christian)? Benefit us and may Allah reward you.

Answer: The meaning of the word “Maseehee” is an ascription to the Messiah son of Mary peace be upon him. They allege that they are attributing themselves to him but he is free of them. They lie since he never told them that he was the son of Allah rather he said he was the servant of Allah and His messenger. It is better to call them “Nasaaraa” (Christians) as Allah the Glorified, the Most High, has named them. He said:

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ

{…And the Yahood (the Jews) say that the Nasaaraa (the Christians) are not upon anything while the Nasaaraa (the Christians) say that the Yahood (the Jews) are not upon anything yet they both recite the Bible!}

Shaykh Bin Baaz (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.islamancient.com/fatawa,item,65.html?PHPSESSID=04965e85c462183c55619f4a674fa7a2

Point of Benefit from Translator: When speaking Arabic do not use the word “Maseehee” for Christian use “Nasraanee” instead since this is what Allah used in His Noble Book. A Christian man is a Nasraanee and a woman is a Nasraaniyyah. The plural for men is Nasaaraa and the feminine plural is Nasraaniyaat. This is without the definite article added. When speaking of “Christianity” then you say “an-Nasraaniyyah” similar to the usage for a Christian woman.

When giving Da’wah to Christian Arabs they will try to correct your Arabic by saying al-Maseehiyyah and will insist that they are Maseeheeyoon (not all of them just some) but remember to correct them and use what Allah has commanded instead, and Allah knows best. It would also be the perfect time to let them know about Tawheed and why we do not worship the Messiah Jesus peace be upon him.

How the Sick Person Prays: Part Two

2009-01-19T20:39:00.005-05:00

One: It is obligatory for the person afflicted with an illness to pray the obligatory prayer either standing, bent, or leaning on a wall or cane when he needs to support himself.

Two: If he cannot stand then he prays sitting. It is best to pray cross-legged for the position of standing and bowing.

Three: If he cannot make the prayer sitting then he can pray on his side facing the direction of prayer. The right side is the best side to pray on but if he cannot pray facing the direction of prayer then he prays whichever way he can face and his prayer will still be correct. He will not need to repeat it.

Four: If he cannot make the prayer on his side then he prays lying down with his feet towards the direction of prayer. It is best that he raises his head a little to face the direction of prayer but if his feet cannot be directed to the direction of prayer he prays however he can and he will not need to repeat it.

Five: It is obligatory for the sick person to bow and prostrate in his prayer. If he cannot then he can motion both actions with his head. He makes the act of prostration lower than the act of bowing. And if he is able to bow without making the act of prostration then he bows and makes the motion for the act of prostration. And if he can prostrate without bowing then he can prostrate and make the motion for the act of bowing.

Six: If he cannot motion with his head for the acts of bowing and prostration then he makes the movement with his eyes. He closes them a little for the act of bowing and he closes them completely for the act of prostration. As for pointing with the finger as it is done by some of those afflicted with sickness then it is not correct. I do not know any basis for it in the Book or the Sunnah nor from the statements of the People of Knowledge.

Seven: If he is not able to motion with his head or make movement with his eyes then he prays within his heart. He makes the Takbeer (to say Allahu Akbar), he recites, and he makes the intention for bowing, prostrating, standing, and sitting within his heart. And for every person is what he intends.

Eight: It is obligatory for the sick person to pray every prayer at its due time and to perform what is obligatory to perform within it. Even if he faces difficulty he performs every prayer at its due time. He can combine the Noon prayer and the Afternoon prayer and the Sunset prayer with the Night prayer. This is either done by combining them earlier where the afternoon prayer is made earlier along with the noon prayer and the night prayer is made with the sunset prayer. Or it is done by combining them later where the noon prayer is made later with the afternoon prayer and the sunset prayer with the evening prayer. Whatever is easier for him. As for the morning prayer then it cannot be combined to any prayer before it or any prayer after it.

Nine: If the sick person is travelling to be treated in another country then he can shorten the prayers that consists of four units. So he can pray the noon, afternoon, and evening prayer as two units of prayer until he returns to his country whether the time frame of travelling is long or short and Allah is the Granter of all success.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him
Source: Risaalah fee al-Ghusl wal-Wudhoo was-Salaah pages 48 -56

This translation is for my dear brother Aboo ‘Abdillah and all of the brothers and sisters who are afflicted with illness or handicapped, may Allah grant you all the highest place in Jannah. Please make Duaa for your brother Aboo ‘Imraan if this benefited you.

How the Sick Person Purifies Himself: Part One

2009-01-19T12:03:00.002-05:00

One: It is obligatory for the person who is afflicted with illness to purify himself with water. Therefore he performs purification for the minor impurity (passing gas, sleeping, etc.) and he bathes for the major impurity (sexual relations with spouse, menstruation).

Two: If he is unable to perform the purification with water due to his weakness or due to fear of the illness (or wound) getting worse or if by performing the purification it will delay the alleviation of his illness then he can purify himself with the earth’s dust.

Three: The method of performing at-Tayammum is for the person to strike pure dirt with one strike upon the ground. He rubs both over all of the face then he rubs his palms one over the other.

Four: If the ill person cannot purify himself then someone else can make the ritual purification for him or the other person can perform at-Tayammum for him.

Five: If the person has a wound then he washes it with water. If washing with water will affect the wound then he can wipe it by wetting his hands with water and then passing the water over the sound. But if wiping will affect the wound then he can make at-Tayammum.

Six: If someone has a broken bone and there is a bandage or cast on then he can wipe over it with water as a substitution for washing and he will not need to perform at-Tayammum since wiping substitutes for washing.

Seven: It is permissible to make at-Tayammum from a wall or upon anything that is pure and that has dust upon it. If the wall is paved with something other than the elements of dirt like paint then he does not perform at-Tayammum over it unless there is dust on it.

Eight: If one cannot perform at-Tayammum from the ground or wall or anything else having dust upon it then there is no harm if he places the dirt in a vessel or handkerchief to make at-Tayammum from.

Nine: If the ritual purity for performance of at-Tayammum for prayer was kept until time for the next prayer then that person can pray with the Tayammum he first made and he does not need to repeat it since his purification remained and there was nothing that invalidated it.

Ten: It is obligatory for the person afflicted with illness to purify his body from all forms of impurity but if he cannot then he prays based on his condition and his prayer is valid and he does not need to repeat it.

Eleven: It is obligatory for the sick person to pray in clean clothing. If his clothing is soiled with impurity then he must wash it or replace it with clean clothing. If he cannot then he prays in his condition and his prayer will still be valid and he will not have to repeat it.

Twelve: It is obligatory for the sick person to pray upon something pure. If his place of prayer is soiled with impurity then he must wash it or replace it with something pure or he lies upon something pure. If he is not able then he prays in his condition and he will not have to repeat it.

Thirteen: It is not permissible for the sick person to delay the prayer because of failure to purify himself. Rather he purifies himself based on what he is able to do then he prays on time even if there is an impurity on himself, his clothes, or his place of prayer that he cannot remove.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him
Source: Risaalah fee al-Ghusl wal-Wudhoo was-Salaah pages 42 -47

This translation is for my dear brother Aboo ‘Abdillah and all of the brothers and sisters who are afflicted with illness or handicapped, may Allah grant you all the highest place in Jannah. Please make Duaa for your brother Aboo ‘Imraan if this benefited you.

The True Nature of Salafiyyah

2008-12-08T17:16:00.003-05:00

Question: What is the truth regarding Salafiyyah?

Answer: as-Salafiyyah is following the Salaf. That is because a person is either a Salafi or he is a Khalafi. Salafee is an ascription to the Salaf with the meaning that one ascribes to them. Ascribing oneself to them is not by way of lineage or by one’s blood line or by sex or race or even color. On the contrary it is an ascription to what they were upon concerning the religion of the Prophet (peace and blessings be upon him). Whenever he mentioned the splitting of the Ummah he explained that there would be a successful group from amongst them which is the Jamaa’ah. Then he explained that it was obligatory for the Ummah to be upon the likes of what the Prophet and the Companions were upon.

The companions are our Salaf concerning the religion. They are the ones who understood the religion. They were the ones who bore witness to the revelation and they understood it. They understood its commentary and its application therefore they are our predecessors. Whoever follows them in regards to their religion from the aspects of creed, acts of worship, the permissible and the forbidden, and business transactions then he is a true Salafi. This means that he practices his religion, his devotion to it, his path to it, his belief in it, and its methodology as the Prophet (may the peace & blessings of Allah be upon) used to.

So as-Salafiyyah is following the example of the companions, to emulate them and to imitate them. Whatever the companions did one does. Whatever the companions left he leaves. Whatever the companions believed in he believes in it. Whatever they did not believe in and renounced he renounces, etc. If one is like this then he is a Salafi.

As for the one who opposes the companions then he is like the one Allah the Mighty & Majestic said about: {So they opposed those after them in opposition and wasted their prayer…}. Those who opposed are the Khalaf who were the ones that opposed their predecessors. They opposed them based on what they were upon concerning the religion and its methodology. So whoever opposes the companions then he is a Khalfi or a Khalafee. The one who acts in accordance with the companions is a Salafi irrespective of the time he lives, the place he is from, or his nationality.

I ask Allah to establish us and you and that he gather us and you under the party of the Noble Salaf who are the companions may Allah be pleased with them and they with Him.

Shaykh Falaah bin Isma’eel Mandakaar (hafithahullah)
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him
Arabic source: http://www.mandakar.com/FatawaDetails.asp?ID=240