Saturday, May 31, 2014

He does not offer the prayers on time because of his work; should she accept him as a husband?

If someone who is trying to establish the 5 daily prayer but is struggling for example when they are at work and they get very busy they miss it but them make it up. but most of the time they pray at work. but they really want to change are they considered to be a kaffir and you should not marry them ect. I take the opinion that someone who abandons prayer is a kaffir but what are the opinions and evidence about the one who is trying to change and establish prayer. I have a proposal from a brother like this who my family know quite well. He is a good character but struggling regarding this but wants to marry someone who can help him be a better muslim and encourage and help him in his deen.



Praise be to Allah


Firstly:


The one who does not pray at all is a kaafir according to the correct scholarly opinion. See question no. 5208.


As for the one who prays sometimes and not at other times, some of the scholars are of the view that he is also a kaafir. This view was narrated from a number of the Sahaabah, and fatwas to this effect have been issued by the Standing Committee for Issuing Fatwas, foremost among whom was Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).


Others are of the view that he is not to be regarded as a kaafir unless he does not pray at all; these scholars include Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) and Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him).


See question no. 52923 and 83165


Work is not an excuse for delaying prayer until the time for it has ended, because prayer only takes a few minutes.


If the one who wants to propose to you delays some of the prayers, we do not advise you to marry him, because he is a kaafir according to some of the scholars, and he is an evildoer who is committing a grave major sin according to others.


Allah, may He be exalted, says (interpretation of the meaning):


“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) (i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell”


[Maryam 19:50].


Ibn Mas‘ood (may Allah be pleased with him) said concerning al-ghayy (translated above as “Hell”): It is a valley in Hell, very deep and with a foul taste.


If he announces that he has repented and has resolved to offer the prayers on time, and you think that he is righteous in other aspects, then there is nothing wrong with marrying him.


And Allah knows best.

Islam Q&A


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Allah does not change a people’s condition unless they change what is in themselves – Shaykh Ibn Baaz

Question: What is the Tafsir (explanation/exegesis of the meanings of the Qur’an) of Allah’s Saying in Surah (Qur’anic chapter) Ar-Ra`d, Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector?

Answer:


This holy Ayah (Qur’anic verse) indicates that Allah (Glorified and Exalted be He) does not change - out of His Justice and Wisdom – the good state of a people into a bad one or vice versa, unless they change what is in themselves.


If they change their state of uprightness and integrity, Allah will change their state and overtake them with punishment, distresses, miseries, sterility, and other kinds of penalties, an exact recompense according to their evil crimes.


Allah (Glorified be He) says: And your Lord is not at all unjust to (His) slaves.


He (Glorified be He) may give them respite and gradually seize them with punishment in order that they might turn (to Allah’s Obedience); otherwise, He overtakes them.


Allah (Glorified be He) says:


So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows.


They become in despair of any good – may Allah save us from His Punishment and Resentment – and they may be put off until the Day of Resurrection where their punishment will be worse.


Allah (Glorified be He) says:


Consider not that Allah is unaware of that which the Zalimun (polytheists, wrong-doers) do, but He gives them respite up to a Day when the eyes will stare in horror.


The meaning is that they are postponed and given respite until after death, when the punishment will be more grave and much worse.


On the other hand, they may be in distress committing evils and sins, then repent to Allah regretfully and obey Him, so Allah changes their distress, dissension, adversity and poverty into prosperity, union, and welfare due to their good deeds and repentance to Allah (Glorified and Exalted be He).


In another context, Allah says:


That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their own selves.


This Ayah clarifies that when they are in prosperity and grace and then change and commit sins, Allah will change their state. There is neither might nor power except with Allah! They may be given respite as mentioned before.


Likewise, if they commit sins or disbelieve or go astray, then repent and adhere to obeying Allah, Allah will change their bad state into a good one. Allah will turn their dissension, adversity and sterility into unity, prosperity, fertility, and all kinds of goodness.


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She does not want to stay with her husband who is a bad person; can she claim that he raped her or beat her in order to get separation from him?

Im married..but now i m separate..bcos when i come in uk i found that my husband is not a good person..now i don't want to live with my husband.bcos i want to safe my life now..but i came here only 5 month ago..i m not legal here.if he divorce me then mayb i have to go to Bangladesh again..but now i m suffering so much.in Bangladesh i don't have any future.i just see everything dark..i feel like if i have to go Banglades i will kill my self..now i go to the solicitor they said if i want to live here i have to tell lie something about my husband.something like that he raped me,or he hit me...now i don't know what to do...if i lie maybe Allah will upset with me...plz help me..plz tell me now what can i do now?



Praise be to Allah


Firstly:


It is not permissible for a woman to seek divorce except when there is a reason that makes it permissible to do so, such as his refusing to spend on her, or evil and immoral conduct on his part, because of the report narrated by Abu Dawood (2226), at-Tirmidhi (1187) and Ibn Maajah (2055) from Thawbaan (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.”


This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.


It was narrated from ‘Uqbah ibn ‘Aamir in a marfoo‘ report (i.e., one that is attributed to the Prophet (blessings and peace of Allah be upon him)): “Women who seek khula‘ and separation are the female hypocrites.”


Narrated by at-Tabaraani in al-Kabeer, 17/339); classed as saheeh by al-Albaani in Saheeh al-Jaami‘, no. 1934


Secondly:


A woman may dislike her husband in such a way that it prevents her from giving him his rights. In that case it is permissible for her to separate from him by means of khula‘, in which case she should return the mahr (dowry) to him or give him what they agree upon. For information on cases in which it is permissible to seek khula‘, please see the answer to question no. 169847


Based on that, if there is a reason which makes it permissible to seek divorce, such as his not spending on your maintenance, then you have to ask the Islamic Centre to demand that your husband issue a divorce; if he refuses to issue a divorce, then you can separate from him by khula‘.


If it is proven that the husband is indeed harming the wife, and he refuses to issue a divorce, then the Islamic judge in your country, or the Islamic Centre in Western countries, can give you a divorce from your husband.


With regard to resorting to lies and false claims of rape or beating, this is not permissible, and a divorce based on that is not valid; in fact divorce obtained through civil courts that operate according to man-made laws is not valid, so long as your husband or the Islamic Centre has not issued a divorce to you.


Please see the answer to question no. 127179


To sum up:


Leaving your husband cannot be achieved except if he divorces you or accepts khula‘, or a ruling is given by the Islamic judge or Islamic centre that is run by Islamic scholars who deal with such matters. As for the civil court, this is only for documentation purposes, and it cannot authorise a separation between you and your husband. Telling lies will not benefit you at all, and will not give you the right to separate, in addition to the fact that lying is a sin.


It is clear from your question that your husband may not refuse to give a divorce, but divorce may result in you going back to your country, and this is why the lawyer suggested this trick to you. But it is a haraam trick that involves telling lies against the husband, and it involves lying and trying to trick the court, so bbBeware of the wrath and punishment of Allah.


If you do have to return to your country, then Allah may make that a way out for you, and He may bless you with a righteous husband there, with whom you will be happy.


You should remember that there is no comparison between a country where Islam is widespread and you can hear the adhaan, and a country that is the opposite of that. Think again about your situation and weigh things up, and adhere to the limits set by Allah, may He be exalted.


We ask Allah to make things easy for you and to set your affairs straight.


And Allah knows best.

Islam Q&A


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Is it possible for Ahlus-Sunnah to come together with the Raafidhah Shi’ites – Shaykh Bin Baaz

It is not possible for Ahlus-Sunnah to come together with the Raafidhah, because the ‘Aqeedah (belief system) is different.

The basic belief of Ahlus-Sunnah wal-Jama’ah is to worship Allah alone – the Glorified and Most High – , singling Him out in all acts of worship. No one may be called upon other than Him, not an angel high in status, nor a prophet dispatched (by Allah Himself).


Furthermore, only Allah – the Glorified and Most High – knows the Unseen.


From the belief system of Ahlus-Sunnah wal-Jamaa’ah is to love the Companions – may Allah be pleased with them all – , to ask Allah to pleased with them, and to believe that they were the best of the creation after the Prophets. (Ahlus-Sunnah also believe) that the most virtuous of them (the Companions) were Abu Bakr as-Siddeeq, then ‘Umar, then ‘Uthman, and then ‘Ali – may Allah be pleased with all of them.


The Raafidhah are upon the opposite of this, so it is not possible to bring these two together, as it is not possible to bring the Jews, Christians, and pagans together with Ahlus-Sunnah.


Thus, it is not possible for Ahlus-Sunnah to come together with the Raafidhah, due to the different belief systems we have clarified.


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He is an agent for a company and he sells goods for a price higher than that of the company and keeps the extra amount

My father is an indenter. He is a sole agent in pakistan of a manufacturing company of Malaysia. Now, my father imports and sells. But some customer demand for the whole container of the product. So my father gives them an indent(proforma invoice of the Malaysian company).

But the prob is that my father always tells the customer the amount which is more than the amount offered by malaysia company.So the amount above goes into my father pocket.

I dont think this is halal for my father since he is not purchasing and then selling, rather he is just an agent. He can only be entitled to commission that the company might give to him per $ sold or per product sold.

I argued a lot with my father but he says that this is the practice done by everyone and that this time is different than the time of the Holy Prophet(Peace be upon him). please help me in making my father understand.



Praise be to Allah


This transaction may take three forms:


-1-


If your father buys the product for himself from the Malaysian company, then sells it to customers in Pakistan.


There is nothing dubious in this trade, and whatever he makes of profit is his to keep; it has nothing to do with the price for which the Malaysian company sold it. But it is nor permissible for him to tell the purchaser of the price charged by the Malaysian company unless he is telling the truth about it, in the sense that if any customer asks for the invoice from the Malaysian company, or to tell him the price he bought it for from them, then he works out a reasonable profit and offers him a price on that basis, this comes under the heading of a transaction based on trust. It is not permissible for him to tell him anything but the real price.


-2-


If your father is simply an agent for this company, and markets its products according to the prices set by the company in return for commission that he takes from what he sells, or a fixed salary that he takes from the company.


In this case, he does not have the right to sell to the customers for a price other than that which is set by the company, and it is not permissible to take the extra profit for himself, because that comes under the heading of betrayal of the company that has appointed him as its agent. It also involves cheating and deceit of the customers, because he makes them think that this company’s products are being sold at the official price, whereas that is not the case. Our Prophet Muhammad (blessings and peace of Allah be upon him) said: “Whoever deceives us is not one of us.” Narrated by Muslim, 101.


In al-Mawsoo‘ah al-Fiqhiyyah (45/42) it says: If the one who appoints an agent sets out specific guidelines for him, he is obliged to adhere to them when carrying out the task he has been appointed to do on his behalf, according to the consensus of the fuqaha’. End quote.


In Fataawa al-Lajnah ad-Daa’imah (14/264) it says: The agent is a trustee, so it is not permissible for him to take anything from the price except with the permission of the one who appointed him as his agent. If he allows that, then there is nothing wrong with it; if not, then he must return the rest of the money to him. End quote.


The scholars of the Standing Committee for Issuing Fatwas were asked about a man who was selling goods for another man, and this man is adding to the price and keeping the extra amount for himself. What is the ruling on the one who does that?


They replied:


The one who is selling the goods is regarded as an agent of the owner of the goods, and he is entrusted with them and their price. Hence if he takes something of the price without the knowledge of the owner of the goods, then he is betraying the trust and whatever he takes is haraam for him.


End quote. Fataawa al-Lajnah ad-Daa’imah, 14/274


See also the answers to questions no. 9386 and 98439.


-3-


If he is an agent for the company, but it has agreed with him that if he sells for more than the set price, then he may keep the extra amount.


In this case, the matter is the subject of a difference of scholarly opinion; the more correct view is that there is nothing wrong with it.


Ibn Quddaamah (may Allah have mercy on him) said: If he says: Sell this garment for ten, and anything more than that is yours to keep, that is valid and he is entitled to the extra amount… Ibn ‘Abbaas did not see anything wrong with that. End quote. Al-Mughni, 5/108


Imam Ahmad was asked about someone who gave a garment to a man and said: Sell it for such and such amount, and anything more than that is yours to keep. He said: There is nothing wrong with it.


End quote. Masaa’il al-Imam Ahmad wa Ishaaq ibn Raahawayh, 6/2566


See also the answer to question no. 9386, 121386


And Allah knows best.

Islam Q&A


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Is Dividing Tawheed into Categories an Innovation (Bid’ah)? – Shaykh Muqbil bin Hadi al Wadi’ee

Question posed to Shaykh Muqbil bin Hadi al-Wadi’ee [Died: 1422H/2001) - May Allah have mercy upon him.

العلامة المحدث الشيخ مقبل بن هادي الوادعي رحمه الله


Questioner: The people of innovation say that dividing Tawheed into categories is a newly invented matter (e.e. an innovation/ bid'ah). So what is the response to them?


“ يقول أهل البدع أن تقسيم التوحيد إلى ثلاث أقسام أمرا ًمحدث فما الرد عليهم ؟ ”


Shaykh Muqbil: The response to them is that this is mentioned in the book of Allah (i.e. The Qur'an).


“ وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا”


“And (all) the Most Beautiful Names belong to Allah , so call on Him by them...” [7:180]


Yes (Na’am) and what else…


“وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ. إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءكُمْ ”


“And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date­stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you.” [35:13-14]


“ وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ”


“And verily, if you ask them: “Who created the heavens and the earth?” Surely, they will say: “Allah (has created them).” [39:38]


So this is mentioned in the book of Allah. And also, apparently from what I can recall a book has been authored by ‘Abdul-Razaq ibn ‘Abdul-Muhsin al-’Abbaad a clear treatise (risalah) in response to this statement. So the proof has been established (i.e. against this false statement). And if you were to look into “Kitab at-Tawheed” in Saheeh al-Bukhari you would see that he mentions Tawheed-al-Ruboobiyah (Lordship), Tawheed al-Ulwuhiyah (Worship) and Tawheed al-Asmaa wa-Sifaat (Names and Attributes). And this is the way of our early scholars. And this is the way of Ubaydullah ibnu Budaa’ (rahimahullaah), he divided Tawheed into three categories.


And maybe we can say to them that (Arabic) words are divided into three: nouns, verbs and particle, to begin with. Yes (Na’am). And the categorisation of other than this. And this (i.e. the categories of Tawheed) has been mentioned in the Qur’an, and the Sunnah, and our Scholars (may Allah have mercy upon them), they authored many books (about this). And Allah’s help is sought (Wa Allahul Musta’an).




**All translations are taken from Shaykh Taqiudeen al-Hilaalee’s and Dr. Muhsin Khan’s “The Holy Qur’an”.


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Ruling on working in the police

I work as a police officer in one of the Arab countries. My question is: is it permissible to carry on with this job, knowing that the country is ruled by man-made laws, and as a police officer I am required to enforce these laws? Please note that there are many areas of work in the police. Some of us fight prostitution, some of us fight drugs, and there are many good things, but all of that is in accordance with and under man-made laws. Some of us work in the prisons, implementing rulings issued by the court in accordance with man-made laws. Is it permissible for me to carry on in my job, or do I have to do is leave it, or should I try my best to find the most appropriate work I can do in the police?



Praise be to Allah


Working in the police is like working in any other job; some of the things involved are permissible and others are haraam – that varies according to the nature of the work that is done by the person who has that job.


In many countries, unfortunately, those who work in this field are required to shave off their beards, salute the flag, and show respect to officers of higher rank by greeting them in a manner that is not Islamic, even if they are disbelievers or evildoers.


With regard to that work, it is well known that it involves some kinds of wrongdoing as well as some kinds of justice. If a person’s work involves pursuing criminals and evildoers, protecting people from their harm, returning to people what is rightfully theirs, and preventing wrongdoers from transgressing against others, then undoubtedly this work is permissible and in fact he will be rewarded if he makes his intentions sincerely for the sake of Allah, may He be exalted, by aiming to establish justice and prevent wrongdoing. But if a person’s work involves taking people’s wealth away from them and transgressing against them by beating them, impugning their honour and imprisoning them unlawfully, then undoubtedly his work – in this case – is haraam, and he is one of the bankrupt who will meet Allah, may He be exalted, in the Hereafter with people having claims against them, so Allah, may He be exalted, will give them hasanaat (good deeds) that He will take from those wrongdoers, or some sayi’aat will be taken from those who were wronged and added to the burden of (those who wronged them).


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


If the ruler takes from the collectors of revenue that which he and his family want to keep for themselves, it is not right to help any of them, because each of them will be a wrongdoer, like a thief who steals from a thief and like two groups who fight one another on the basis of factionalism and for positions of leadership. It is not permissible for anyone to help in wrongdoing or transgression. Helping one another is of two types:


1. Helping one another in righteousness and piety, such as jihad, carrying out hadd punishments, giving people their rights in full and giving to those who are deserving. These are things that are enjoined by Allah and His Messenger (blessings and peace of Allah be upon him). The one who refrains from that for fear of helping in wrongdoing is neglecting a duty that is either an individual or communal obligation, thinking that he is being cautious. But how often cowardice and failure are presented caution because in each case one ends up refraining from taking action.


2. Helping one another in sin and transgression, such as helping to shed the blood of one who is protected (by sharee‘ah), or property that is protected (by sharee‘ah), or beating someone who does not deserve to be beaten, and so on. This is what is forbidden by Allah and His Messenger. End quote.


Majmoo‘ al-Fataawa, 28/283




It may be said concerning such jobs that if the one who takes on such a job has done so in order to call people to what is good and to reduce evil, and to alleviate wrongdoing suffered by those who are wronged, and to benefit people as much as he can, then in that case there is nothing wrong with this job.


But if the one who takes on this job has done it in order to take advantage of his position to mistreat people, acquire money unlawfully using his post as a shield (against prosecution), accept and defend man-made laws, defend wrongdoers, and to transgress against the innocent, and other kinds of wrongdoing that may be committed by those who do this work, then undoubtedly it is haraam work, and there is the fear that the one who does that may come on the Day of Resurrection bankrupt, with no hasanaat (good deeds) to his credit, and carrying a mountain of sins.


We ask Allah to keep us safe and sound.


And Allah knows best.

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Ruling on presenting recitation of Qur’anic verses in video clips

What is the ruling on recording recitation of the Holy Qur’an over a video of the sea in which the movement of waves can be seen and the sound of the waves can be heard?



Praise be to Allah


Some people produce various kinds of video clips which show the greatness of Allah’s creation and other things that promote good deeds such as honouring one’s parents and sponsoring orphans. Some of the producers of these clips put with them Qur’anic verses that speak of the subject of the clip, either during the clip or at the end. We do not think that there is anything wrong with doing that because it is no more than a scene that is in harmony with the meaning of the verses, but it is important to pay attention to a few things:


1. The clip should not contain any music


2. The clip should not show any women


3. The topic of the clip should not speak of matters of the unseen, because it is not appropriate to show worldly gardens and then quote verses that mention the garden of Paradise; or to show huge fires and then quote the verses that mention Hell. That is because of the difference between what is in this world and what is in the Hereafter, as they have nothing in common but names.


There is nothing wrong with showing clips of things mentioned in the Qur’anic verses that are not different from and are in harmony with the Qur’anic verse. An example of that is what the questioner mentioned about showing clips of the sea and its waves, then quoting the verses that speak of that. Another example is showing mountains, rivers, the sun, the moon, ships, animals, the stages of development in the foetus, and other things in which the meanings of the verse match what is shown to the viewer. If a video clip of camels is shown, including features of their creation, then the clip includes the verse (interpretation of the meaning), “Do they not look at the camels, how they are created?” [al-Ghaashiyah 88:17], that would be in accordance with the meaning of the Qur’anic verse. These worldly things that are shown in the clip are exactly what is mentioned in the verses. Similarly, if the clip is about honouring parents and sponsoring orphans, then it quotes the Qur’anic verses that mention that, there is nothing wrong with this, in sha Allah.


See also the answer to question no. 131472


And Allah knows best.

Islam Q&A


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Friday, May 30, 2014

The Path to Paradise

By Shaykh Zayd Al-Madkhalee (hafidhahullah)

The Questioner asked: May Allah treat you well; what is the path that will lead me to Paradise, from amongst these methodologies, paths, and parties within the Islamic world?


Answer: The way out from that is to cling to the Book of Allah with the correct understanding and to the Sunnah of Allah’s Messenger (sallallaahu alayhi wa sallam). He who does not have knowledge of that then let him go to the people of knowledge, ask them and benefit from them so that he may traverse upon the path of truth in the life of action (i.e. this worldly life), upon clear insight; in order that he may come to Allah with the best provision.


Questioner: Is there any advice to these groups?


Answer: The reality of Al-Islam is not affirmed except with one Jamaa’ah; those who unite upon acknowledgement of the Truth, acting upon it, and calling to it. The Truth is that which has come within the Book of Allah and the authentic Sunnah of Allah’s Messenger (sallallaahu alayhi wa sallam); likewise, that which the scholars who traverse upon the methodology of the Salaf propagate. For the Prophet (sallallaahu alayhi wa sallam), when he mentioned the Hadeeth of Al-Iftiraaq (i.e. splitting of the Ummah) said:


“This Ummah will be divided into 73 groups; 72 in the Fire and one in Paradise.”


They (i.e. the Companions) said: “Who are they, O Messenger of Allah?”


He (sallallaahu alayhi wa sallam) said: “The Jamaa’ah.”


[The hadeeth is Hasan and is reported by at-Tirmidhi no. 2643]


What is intended by the Jamaa’ah is those who unite upon the truth; knowing it, acting upon it in all of their affairs, and calling the people to it; and holding fast to it until their Lord sends to them the certainty (i.e. death). He (sallallaahu alayhi wa sallam) said on another occasion:


“The saved sect is the one upon the likes of which I and my Companions are upon today.”


So he who is upon the guidance of the Book of Allah and the authentic Sunnah of Allah’s Messenger (sallallaahu alayhi wa sallam) then he is from the Jamaa’ah; even if he is only one individual, then he is the Jamaa’ah. All the praise is for Allah; Allah’s Messenger gave us glad tidings with his statement:


“There will not cease to be a group from my Ummah, victorious upon the truth. They will not be harmed by those who forsake them, nor by those who oppose them until the command of Allah comes and whilst they are in that state.”


[Al-Bukhari, no. 3641 Saheeh Muslim, no. 1920]


They are the Jamaa’ah. Cling to the Book and the Sunnah with the correct understanding. That which is other than that from the groups which oppose the beliefs and the methodology of Ahlus-Sunnah wal-Jamaa’ah, whether the opposition is a complete opposition or a partial opposition, each of them has deviated from the truth; whether that is a total deviation, like the people of Shirk and Kufr, or it is a deviation which is less than that, such as he who has fallen into innovation from the people of Al-Islam and has brought harm upon himself and has harmed others. Such as the callers to the partisan groups in their various types from this group or that group. And this is not befitting for those whom Allah the Mighty and Majestic has honored by (guiding them to) the Straight Path; the Magnificent Book and the Pure Sunnah. And Allah knows best.


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If the spouses have agreed on khula, can she allow her husband to have sex with her before pronouncing the khula?

If the spouses have agreed on khula‘, can she allow her husband to have sex with her before pronouncing the khula‘?



Praise be to Allah.


It should be noted that one of the essential parts of khula‘, without which it is not valid, is the pronouncing of the word khula‘ or words that have the same meaning, whether that is explicit or implicit. It is essential that the husband pronounce the word khula‘ or words that carry the same meaning, so that the ruling may be applied and its consequences follow on.


It says in al-Mawsoo‘ah al-Fiqhiyyah (19/245): According to scholars other than the Hanafis, there are five essential parts of khula‘: moojib, qaabil, mu‘awwad, ‘iwad and seeghah.


The moojib (the one who issues the khula‘) is the husband.


The qaabil (the one who guarantees compensation) is the one who is committed to pay compensation.


The mu‘awwad (the thing for which compensation is given in return for giving it up) is intimacy with the wife.


The ‘iwad (what is agreed upon in return for foregoing the right to intimacy) is the thing in return for which khula‘ is given


The seeghah is the wording by which khula‘ takes place.


With regard to the offer of khula‘ and acceptance thereof, these are essential parts of khula‘ according to the Hanafis, if khula‘ is in return for compensation. With regard to both, it is stipulated – as was stated by the Shaafa‘is – that the husband begins with an offer of exchange, such as saying “I offer you khula‘ in return for such and such.” Acceptance is done by uttering words on the part of one who can speak, or by gestures or writing in the case of one who cannot speak (non-verbal). There should be no discussion of different matters, in between the offer and acceptance, on the part of the one who is expected to give an answer; however, a little general talk is allowed. End quote.


Shaykh as-Sa‘di (may Allah have mercy on him) said: If they have agreed on khula‘ but have not done it yet – rather they only agreed that he will give her khula‘ if she gives him compensation – this does not count as an annulment of the marriage. Rather it is only a promise from him to annul it. If he has not yet annulled it, he may change his mind and not do it. End quote.


Fataawa al-Mar’ah al-Muslimah, 2/785; fatwa from Shaykh ‘Abd ar-Rahmaan as-Sa‘di.


Based on that:


If the conditions of khula‘ are fulfilled by both husband and wife, and he has indeed uttered the word of khula‘, then it is not permissible for the wife to let the husband be intimate with her because she is completely divorced from him [and if they want to remarry they must do a new marriage contract].


But if the conditions of khula‘ have not been met – rather it is only an agreement and a promise, and the husband has not uttered the word of khula‘, or the qaadi (judge) has not yet decreed it – then she is still his wife and she may allow him to be intimate with her. Who knows, perhaps that will lead to them wanting to stay together and reconcile.


And Allah knows best.

Islam Q&A


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Ruling on working with companies that do surveys on the Internet

What is the ruling on earning money from companies that do surveys on products via the Internet (Surveys Paid website)? I got an invitation in my email to register with survey companies, and I do not know exactly what the basis of that work is, but what I understand is that they distribute surveys about their products, and every survey should be filled out within a period that may be as long as thirty minutes, then the company will give you money that may be as much as fifty dollars in return for filling out the survey.

You can find out more from the Internet about this matter, by looking up “surveys paid” on Google, because I do not want to give an incomplete impression of the question that would affect the answer.

If this way is haraam, then are there other ways to earn a halal income from the Internet? I am a student and am in real need of money, and I have free time that I want to make use of in order to meet my needs.

May Allah reward you with all good.



Praise be to Allah.


First of all, we should warn against these companies that say that they need people to do surveys for commercial companies. It has been proven that there are companies that trick people by claiming to have opportunities for work from home, by doing surveys in return for money. In the beginning, they charge what they claim are fees to confirm one’s sincere interest in working for then, then later on it becomes clear that they are dishonest companies that take people’s money.


If we were to assume that there was a genuine company that really had work, then the ruling on working for that company that is doing surveys would depend on the nature of the product concerning which the worker is required to seek people’s opinions on the quality of the product or how it could be improved. Whatever product is permissible or beneficial, it is permissible to work with it and look for people’s opinions on it. Examples include medical, agricultural and electronic products and the like. Whatever is forbidden or harmful, it is not permissible to work with it and look for people’s opinions on it. Examples include alcohol, movies, tourist resorts and the like, because that comes under the heading of helping one another in sin, which is haraam according to the text of the Qur’an, as Allah, may He be exalted, says (interpretation of the meaning):


“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment”


[al-Maa’idah 5:2].


With regard to the ruling on surveying people’s opinions on haraam products, on the quality of the product or how it could be improved, the ruling is no different from the ruling on advertising or marketing it.


With regard to working from home via the internet, you can check out some major Islamic websites, which post information about their need for people to work for them from home, or you could contact work agencies, whether in your country or those whom you trust on the internet, and perhaps you may find halaal work through them. We ask Allah, may He be exalted, to suffice you with that which He has permitted so that you will have no need of that which He has forbidden, and to make you independent of means by His bounty.


And Allah knows best.

Islam Q&A


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He noticed a smell but did not feel any wind coming out of him

I am affected by waswaas (whispers from the Shaytaan) and I am trying hard to avoid doubts that come to me regarding wudoo’ and prayer.

But two days ago, when I was praying in the mosque, I suddenly noticed a smell (of passing wind), even though I did not feel anything in my stomach, and I did not feel that anything came out of me before I noticed the smell.

I said: This is waswaas, and I completed my prayer. But after I had prayed, I began to strongly doubt the validity of my prayer. Perhaps there had been some movement in my stomach and I had forgot, or perhaps it was gas, because that happens to me sometimes.

I still have my doubts until now.

Is my prayer valid, or should I make it up? Do I have to do anything, because several days have passed since I offered that prayer?



Praise be to Allah


Your prayer is valid and you do not have to repeat it; do not worry about the smell that you noticed so long as you did not feel anything coming out of you. You should not pay attention to the waswaas that comes to your mind and cast aside the doubts that cross your mind.


With regard to the hadeeth which says that a man complained to the Prophet (blessings and peace of Allah be upon him) that he felt something during the prayer, and asked whether he should stop praying, and he said: “No, unless you hear a sound or notice a smell” (narrated by al-Bukhaari, 20546; Muslim, 361), this has to do with one who feels something and is not sure whether it came out; this indicates that one should not do something that is due to waswaas, because the certainty of being in a state of purity cannot be affected by uncertainty or doubt.


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


The believer should not pay attention to this waswaas, because this will encourage the Shaytaan, and the Shaytaan is keen to spoil the good deeds of the sons of Adam, such as prayer and so on. What he must do is be aware of his tricks and whispers, put his trust in Allah, and assume that whatever happens of waswaas is from the Shaytaan, so that he will not pay any attention to it. Then if something comes out of him and he is certain of it, not uncertain, he should clean himself again (istinja’) and repeat wudoo’. But so long as there is any uncertainty, even if it is slight, then he should not pay attention to that, and he should still believe that he is in a state of purity and ward off the whispers of the Shaytaan.


End quote from Majmoo‘ Fataawa Ibn Baaz, 10/123


And Allah knows best.

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Thursday, May 29, 2014

The Woman Who Does Not Have a Mahram Is Not Obligated to Make Hajj or Umrah

Al-Imam Shaykh Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him) stated:

“From the capability (a condition for one to make Hajj) is that the woman finds for herself a Mahram (non-marriageable kin or husband). If she does not have a Mahram for herself (to travel with her), in this case, the Hajj is not obligatory upon her. However, the scholars differ, is it obligatory upon her in this situation for her to send someone who will make the Hajj or Umrah on her behalf or not?


There are two statements from the scholars regarding this, based upon whether the presence of the Mahram is a condition for the obligation of performance, or is it a condition for the obligation itself. That which is well-known from the scholars of the Hanbali school of jurisprudence, may Allah have mercy upon them, is that the Mahram is a condition for the obligation itself and that the woman who does not have a Mahram (to travel with her), then the Hajj is not obligatory upon her nor is it upon her to send someone to make the Hajj on her behalf.


These are the five conditions for the Hajj to become obligatory (upon a person): Islam, sound mind, puberty, free (not a slave), and capability. These condition includes both Hajj and Umrah.”


Taken from Fiqhul-’Ebaadah pg. 308-309


“A woman should not travel except with one who is a Mahram (male relative or husband).” – Even for Umrah or Hajj


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Niqaab: A Means Of Protecting Ones Private Parts, By Ibn ‘Uthaymeen

Allaah says:

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)…” [Soorah Noor(24):31]


Ibn ‘Uthaymeen comments saying:


“Allaah commands the believing women to guard their private parts. This command is a command for guarding the private parts as well as all of the means that eventually lead to that. And there is no doubt for one who has common sense that from the means that lead towards guarding the private parts is the veiling of the face. This is since exposing it is a cause for drawing looks towards it, reflecting on its features and finding pleaser in that. And consequently this leads to a man trying to communicate and get in touch with a woman.


In a hadeeth the Prophet (saw) said:


“The eyes commit zinaa (fornication) and their zinaa is looking… The heart ardently desires and awaits, and the private parts either confirm it or deny it.” [Bukhaaree & Muslim]


So if covering the face is one of the means that ultimately leads towards guarding ones private parts, then indeed it was commanded since the means take on the same ruling as the objective.”


[Taken from "Four Essays On The Obligation Of Veiling" Ch. 2: An Essay On Hijaab, Pp. 28-29]


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‘By Allah, verily now I feel a delight which I walked for a long time on my feet in search of but did not find.’

Shaykh Abdur Razzaaq:

Guidance and happiness are two affairs which go hand in hand; thus whoever is guided then he is happy. And whoever is misguided then he is miserable. Misery is the companion to misguidance which is not separated from it. Therefore whenever misguidance is found misery is found, and whenever guidance is found happiness is found.


SubhanaAllah!! This is an affair which the people perceive. Whoever is distant from Allah and His obedience and being upright upon His legislation and then he becomes guided, he will perceive in his heart a delight which was missing and a sweetness which was nonexistent and a joy which he was not aware of. When Allah honors him, and favors him with guidance he tastes the sweetness and experiences the joy of happiness, the coolness of the eyes, peace of mind, and tranquility of the soul; which he did not find before that.


I will narrate to you on this topic an amazing story. A few years ago a man called me after Asr prayer and he said; ‘I have a question; but before the question I want to inform you about my condition.’


He said: ‘I am twenty-seven years old and I cannot move any part of my body except for my head.’


I said: ‘How long have you been in this condition?’


He replied: ‘For two years.’


I said: ‘What caused that?’


He replied: ‘A car accident.’


I said to him: ‘Where are you living?’


He replied: ‘In such and such a place.’


I said: ‘I want to visit you.’ So I visited him the same day. He began to narrate to me his story, and it was a long story. I sat with him for an hour and a half; and most of the time I was listening and benefiting because his life contained a lesson. He said a statement to me which is the point of reference for the story and I will not be lengthy with the details.


He said to me: ‘By Allah, verily now I feel a delight which I walked for a long time on my feet in search of but did not find.’ Before the accident I was negligent and after the accident I became one who turns to Allah, with remembrance, praying, and reciting the Quran.


One of the noble brothers brought for him a computer device that works by voice control; because his hands do not move. He tested it in front of me. He spoke to the computer and the Soorah he wanted opened. And he spoke to the computer and the verse he wanted opened. He spoke to the computer and the Tafseer he wanted opened. The Quran was in front of him, he read and memorized, and he read the Tafseer and he did not need to turn the pages with his hand or to call anyone to turn the pages for him. The verse he wanted he would request it directly, and if he wanted its Tafseer he would request it directly.


And he said: ‘By Allah, verily now I feel a delight which I walked for a long time on my feet in search of but did not find.’ Thus let the faithful person take a lesson and take a warning.


Guidance and happiness are only obtained by the Book of Allah the Glorified and Exalted. And whoever seeks it from other than the Book of Allah the Exalted will not attain anything except loss and he will not attain anything except destruction and ruin in his worldly life and his afterlife.


فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى


Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery


(Soorah Taha 20:123)


And pay attention to His statement here: ‘then whoever follows My guidance’; because that which is necessary as it relates to the Quran is following it, not just the mere recitation and properly pronouncing its letters. The Quran was only sent down to be implemented not merely to pronounce its letters correctly while neglecting its guidelines. For this reason He said: ‘then whoever follows My guidance’. Thus that which results in happiness is following the guidance, not merely memorizing the Quran or memorizing the letters of the Quran. And following the guidance of the Book of Allah is a branch of understanding the Quran and pondering over it.


كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ


(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.


(Soorah Sad 38:29)


Thus this is an affair which is necessary in order to attain happiness; reciting the Quran, reflecting over its verses, working by it, and following its guidance.


Taken from the lecture: The Quran the Book of Happiness


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The Rights of Allah's Messenger

This right is the greatest right of any of the creation. None of the creation have a right greater than the rights of Allah's Messenger sallallahu 'alayhi wa sallam. Allah - the Most High - said:

"Indeed We have sent you as a witness rind a bringer of good-tidings and a warner, in order that mankind may believe in Allah and His Messenger, and that you may assist and honour the Messenger."

[Al-Qur'an 48:89]


Therefore it is obligatory to love the Prophet sallallahu 'alayhi wa sallam over and above any of mankind - even above one's love for himself, his parents and his children. The Prophet sallallahu 'alayhi wa sallam said: "None of you will truly believes until he loves me more then his parents, his children and the whole of mankind." 1

And from the rights that are due to the Prophet sallallahu 'alayhi wa sallam are: that he should be honoured, loved and respected - but without any ghulu (exaggeration) or any falling short in the matter. Honouring the Prophet sallallahu 'alayhi wa sallam during his lifetime implied honouring his Sunnah (guidance and example) and his noble character and conduct. As for honouring him after his death, then this implies honouring his Sunnah and the Shari'ah (the Prescribed Laws) that he was sent with. Whosoever reflects upon the lives of the Sahabah (Companions of the Prophet) will come to know how these great and virtuous people established the obligation of honouring the Messenger sallallahu 'alayhi wa sallam.


'Urwah ibn Mas'ud said to the Quraysh: "O my people! I have seen kings. I have seen Caeser, Chouoes and Negus. But by Allah! I have never seen a king whose companions respect and honor him in the way that the Companions of Muhammad honour Muhammad sallallahu 'alayhi wa sallam. By Allah! When he spits, the spittle would fall into the hands of one of them, who would then rub his face and skin with it; when he orders them with something, they promptly fulfill it; when he performs wudhu' (ablution), they vie with each other for the remains of the water; and when they speak in his presence, they lower their voices and do not look directly at his face, due to their respect and honour for him."2

So this is how the Companions radhiallahu 'anhum loved and honoured him, for Allah had endowed and blessed the Prophet sallallahu 'alayhi wa sallam with a generous and noble character and a mild and easy-going nature. Had he been harsh and hard-hearted, people would not have been able to gather around him and be with him as they did.


Also from the rights that are due to the Prophet sallallahu 'alayhi wa sallam is to believe in all that he informed as of with regards to the accounts of previous people and nations, to do that which he has commanded and leave that which he has prohibited, and to have 'iman (faith) that his guidance and example is the best and most perfect guidance and example, and that the Shari'ah (Prescribed Laws) that he was sent with is perfect and complete - no human laws nor systems are to be given precedence or priority over his Shari'ah. Allah - the Most High - said:


"But no by your Lord! They will not truly be Believers, until they make the Prophet a judge in all their disputes, and then find in their souls no resistance against his decision, but rather accept it with the utmost submission."

[Al-Qur'an 4:65]

"Say: If you do love Allah then follow the Prophet. Allah will then love you and forgive you your sins. Indeed Allah is Oft-Forgiving, Most-Merciful."

[Al-Qur'an 3:31]

And from the rights of the Prophet sallallahu 'alayhi wa sallam is to defend his Shari'ah and his guidance with the strength and capacity at one's disposal, and also in proportion to the attack that it is under. Thus, if the enemies are attacking it with false proofs and doubts, then his guidance and Shari'ah should be defended with sound knowledge which refutes such false arguments and clarifies the doubts. If, however, the attack is made by any other types of weapons, then the defence should be made in a similar manner. It is not possible for any Believer to hear of some attack upon the Prophet's Shari'ah or his noble personality, and then to keep silent about it - especially when one has the power to counter such on attack.


From Huquq Da'at Ilayh al-Fitrah wa Qarrarath ash-Shari'ah (pp. 6-7). This translation is from Al-Istiqaamah Magazine, Issue No. 2, Safar 1417H / July 1996.


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“I do not know of an action that draws one closer to Allah than being dutiful to one’s mother.”

Upon the authority of Ataa Ibn Yasaar who narrates from Ibn Abaas – radiallaahu ‘anhumaa – that a man approached him and said: “Indeed I proposed to a woman but she refused to marry me, then someone else proposed to her and she desired to marry him, so I became jealous and I killed her. Is there any taubah (repentance) for me?”

He (Ibn Abaas) said to him: “Is your mother alive?” The man said ‘No.’ So he said, “Make taubah to Allah Azza wa Jall and draw near to him as much as you are able.” (So the narrator said): So i went and asked Ibn ‘Abaas, “Why did you ask him if his mother was alive?” So he responded, “Because indeed I do not know of an action that draws one closer to Allah than being dutiful to one’s mother.”


[Collected by Imaamul Bukhari in his ‘Adabul Mufrad’ and is declared saheeh by Shaykh Al-Albaani in Saheeh Adabil Al Mufrad hadeeth 4 and Silsilah Saheehah (2799)]


Upon the authority of S’ad ibn Abi Waqaas – radiallaahu ‘anhu who said:


“Four verses in the book of Allah were revealed concerning me:


The First: My mother had taken an oath that she would not eat or drink until I left Muhammad, so Allah revealed: And if they strive against you to associate partners with Allah with that which you have no authority then do not obey them, but behave with them with good in the life of this world (Surah Luqmaan:Vs 15)


(A longer version of the incident mentions that she said to him: ‘Either you leave this religion of yours or I will not eat or drink a thing until I die! Then it will be said, ‘Oh you who have killed your mother!’ And you will be dispraised because of what you did to me!’ So he responded, ‘Do not do this mother, because I will not leave this religion for anything.’ So she left food and drink for a day and night and she rose in the morning exhausted from not eating. Then she did so for another day and was even worse the following morning. So when I saw this I said: “Oh Mother By Allah! If you had a hundred souls and they left you one by one I would not leave this religion! So eat if you wish or abandon food if you will!” So she ate.)


The Second: I had taken a sword that I liked (from the spoils of war) and I said ‘Oh Messenger of Allah, may i have this as a gift?’ So Allah revealed: “They ask you about the spoils of war say: the spoils of war are for Allah and His Messenger..” (Surah Anfaal:Vs 1)


The Third: I had become ill and so the Messenger came to (visit) me so I said to him, “Oh messenger of Allah! I wish to give half of my wealth away (in charity) as a bequest (before death) so he said: “No!” So I said: Then (I wish to give) a third and he remained silent thus a third was deemed permissible.”


The Fourth: I drank intoxicants with a people from the Ansaar, then a man from among them pushed my nose into the lips of a camel, so I went to the Messenger of Allah and Allah revealed the prohibition of intoxicants.


[Collected by Imaamul Bukhari in his ‘Adabul Mufrad’ (hadeeth 24) and declared ‘Saheeh’ By Shaykh Al Albaani in ‘Saheeh Adabil Al Mufrad hadeeth’ 18 and Mishkaat 3072]


Upon the authority of Asmaa bint Abi Bakr who said: “My mother (who was a non-Muslim) came to me seeking (for me to tie the bonds of kinship with her) so I asked the Messenger (sallallaahu alayhi wa sallam): “Should I tie the bonds of kinship with her?” He said: “Yes!” So Allah revealed:


“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily Allah loves those who deal with equity” (Suratul Mumtahinah:Vs 8)


{Collected by Imaamul Bukhari in Adabul Mufrad Hadeeth 25) and declared ‘Saheeh’ by Shaykh Al Albaani in ‘Saheeh Adabil Mufrad’ Hadeeth 18}


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Regarding Refuting the People of Bid’ah: ‘If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?’

Many well-intending but confused Muslims observe from those around them transgressions such as bid’ah (and hizbiyyah) – and sometimes shirk – even within the masaajid of Allah these days. Not only do they not leave or complain or refute or warn against the bid’ah they observe, but they are deceivingly cornered into supporting the above transgressions and falsehood due to the opposition they will encounter by those who accommodate bid’ah and its people, and also due to not knowing the answers to doubts (falsehood and false principles) such as “refuting bid’ah divides the Ummah,” or “we cooperate on that which we agree and leave alone that which we disagree on,” or “this is backbiting, and backbiting is haram.”

Of course, the truth is that refuting and warning against those who call to bid’ah (and shirk) does not divide the Ummah. Just the opposite: forbidding shirk and bid’ah, and warning against shirk and bid’ah is from the legislated defenses of the religion from that which does not belong to the religion.


Allah said (what means):


O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell – and worst indeed is that destination.


(At-Tawbah, ayah 73)




‘Abdullaah ibn Mas`ud (radiallaahu ‘anhu) reported: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said: Never a Prophet had been sent before me by Allah to his people but he had, among his people, (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who proclaimed what they did not practice, and practiced what they were not commanded to do. And (he) who strove against them with his hand is a believer; he who strove against them with his heart is a believer; and he who strove against them with his tongue is a believer; and beyond that there is no grain of faith. (Muslim)


Nasr bin Zakariyaa (rahimahullaah) said: I heard Muhammad bin Yahyaa adh-Dhuhlee (rahimahullaah) saying, I heard Yahyaa bin Yahyaa (rahimahullaah) saying: “Defense of the Sunnah is more superior than jihaad in the path of Allah.” So I said, “A man spends his wealth, tires his body and strives (in jihaad), so is this one (still) better than him?” He said, “Yes, by many times!” [Siyar A'laamun-Nubalaa` (10/518) of adh-Dhahabee]


And Imam Ibn al-Qayyim (rahimahullaah) said: “The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear.” [al-Jawaab as-Saheeh of Ibn Taymiyyah (1/237)]


Ibn Taymiyyah (rahimahullaah) said: “The one who refutes the innovators is a mujaahid.”


Rather, the ones who divide the Ummah are the innovators themselves who commit and call to bid’ah (sometimes even shirk) and hide behind false principles, thus leaving Ahlus-Sunnah wal Jama’ah (the original affair) to become, for example, a Raafidi (Shee’ee), thus splitting the Ummah into two sects, or a Soofee, thus splitting the Ummah into three sects, or an Ikhwanee, thus splitting the Ummah into four sects, or a Tableeghi, thus splitting the Ummah into five sects, etc…, and like this.


The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said: This Ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, “Which one is that, o Messenger of Allah?” He (sallallaahu ‘alayhi wa sallam) said: That which I and my companions are upon. [Abu Dawud, Ibn Maajah, Ahmad, Ad-Daaramee]


Shaykh Zaid Ibn Hadee al Madkhalee (hafidhahullaah) said: “The innovator is the cause for splitting; because splitting is connected to innovation and unity is connected to the Sunnah. The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif.” [Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashrati (Pgs. 43-44)]


Shaykh Saalih al-Fawzaan said: Everyone who opposes the Jamaa’ah of Ahlus-Sunnah, then he is astray. There is no jamaa’ah according to us, except one: it is Ahlus-Sunnah wal-Jamaa’ah [the Taa`ifatul-Mansoorah (the Victorious Group), the Firqatun-Naajiyah (Saved-Sect), Ahlul-Hadeeth, Ahlul-'Ilm (people of knowledge)]. Whatever opposes this Jamaa’ah, then it is in opposition to the manhaj of the Messenger (sallallaahu ‘alayhi wa sallam). We also say, everyone who opposes Ahlus-Sunnah wal-Jamaa’ah, then he is from the people of desires. And elements of opposition vary in ruling of them being misguided or outside of Islam with relation to how large, small, far or near they are from the truth. [al-Ajwibatul-Mufeedah (p. 10) of Saalih al-Fawzaan, with the annotations of Jamaal al-Haarithee]


Question: Some Hizbiyoon say that [the] Salafiyoon eliminate a caller every day. How do you refute this claim?


Shaykh Ahmad an-Najmee (rahimahullaah) answered: They [the Salafiyoon] do not eliminate anybody. It is the person himself who eliminates himself when he chooses the innovations and to follow the innovators. Yes!


Know – may Allah have mercy on you – that the correct Islam is that which Allah (Subhanahu wa Ta’aala) revealed to Muhammad ibn ‘Abdullaah (sallallaahu ‘alayhi wa sallam), the seal of all Prophets. The correct Islam is that which the Messenger of Allah (sallallaahu ‘alayhi wa sallam) and all his companions (radiallaahu ‘anhum ajma’een) were upon. The correct Islam is the only Islam that existed before the emergence of bid’ah.


When the Qadariyah emerged, denying the Qadr (pre-decree) of Allah, the Qadariyah divided the Ummah. ‘Abdullaah ibn ‘Umar (radiallaahu ‘anhumma) was asked about them [those who deny the Qadr] and he refuted them, saying, tell them I am free of them, and they are free from me. So who divided the Ummah, the Qadariyah who left revelation and denied the Qadr, or ‘Abdullaah ibn ‘Umar who warned against them and refuted them for the benefit of the Ummah?


The Qadariyah divided the Ummah, and are still dividing the Ummah. ‘Abdullaah ibn ‘Umar warned against them for the benefit of the Ummah, so that people would be warned of this deviance and not fall into it, so that the Ummah would know that this denial of the Qadr of Allah is in opposition to revelation and constitutes apostasy from Islam.


So when Hurqus Dhul-Khwaisra at-Tamimee rebelled against the Messenger of Allah (sallallaahu ‘alayhi wa sallam), criticizing him, and accusing him of treachery, the Messenger of Allah spoke about him behind his back, saying: From his progeny (ideology) will come a people who one of you would belittle his own prayer when compared to their prayer and his fasting compared to their fasting. They will recite the Qur`an, but it will not go beyond their throats. They will pass through the religion as an arrow passes through a target.


He (sallallaahu ‘alayhi wa sallam) also said about them: They read the Qur`an, thinking it is in support of them while it is actually against them.


And: They are dogs of the Hellfire.


And also said they will be: Young in age, having reckless and deficient intellects.


So are you foolish enough to accuse the Messenger of Allah (sallallaahu ‘alayhi wa sallam) of wrongful backbiting, or do you understand now that there are permissible forms of backbiting – six, specifically [Legislated, Permissible Backbiting] – and warning against a person of bid’ah is one of them?


This is why Al-Hasan Al-Basree (rahimahullaah) said: “There is no backbiting with regard to (talking about) the innovator or the sinner who openly professes his evil.” [Al-Laalikaa`ee (1/140, no: 279)]


So when the evil Khawaarij[who these days deceptionally [deceptively] go by the names of “Ikhwanul Muslimeen,” “Hizb-ut-Tahreer,” “Taliban,” “Qutbee,” “Suroori,” etc…] had the audacity to emerge – making takfeer of khulaafa ‘Uthman ibn ‘Affan and ‘Alee ibn Abi Talib, rebelling against them, and declaring other Muslims “kufaar” and even killing ‘Uthman ibn ‘Affan – the companions such as ‘Alee ibn Abi Talib and Ibn ‘Abbaas (radiallaahu ‘anhum ajma’een) warned against them, refuted them, debated them, and eventually went to war against them.



So were the companions in error for “not leaving alone that which they disagreed on,” or did the companions implement the commands of Allah and His Messenger to defend the Religion from bid’ah, warning against bid’ah and shirk and its people, and purifying the religion from that which does not belong to it, so that the truth may be distinguished from falsehood for whoever sincerely desires the truth and fears falling into falsehood?


The recompense of those who wage war against Allah and His Messenger and spread corruption in the earth; they will be killed, or they will be hung, or their hands and their legs will be cut off, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter. (Al-Ma`idah, ayah 33)


Rather, the Khawaarij were in error, and the Khawaarij divided the Ummah, and are still dividing the Ummah with not only revolutions and takfeer and killings and faulty understanding of texts, but also in calling to democracy in Muslim lands. Democracy is kufr – it is ruling by the law of man instead of what Allah revealed. Allaahul Musta’aan!


Allah said (what means):


O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell – and worst indeed is that destination.


(At-Tawbah, ayah 73)


Shaykh Saalih al-Fawzaan was asked: “Many people say that those who refute the people of innovation are the cause of separation.”


Shaykh al-Fawzan answered: “Yes, separation between the truth and the falsehood; this is correct. We make a distinction between truth and the falsehood and (also between) the people of truth and the people of falsehood. We are going to refute (the people of falsehood), and the Scholars refuted (the people of falsehood). This is not for the purpose of causing division; this is to gather the people upon the truth, because with people remaining upon misguidance and upon the speech of falsehood, then this causes division between the Muslims. As for clarifying the truth for the people, so they can gather upon it, then this is the da’wah towards unity, not the da’wah towards separation. The da’wah towards separation is when it is said, ‘The people of falsehood are not to be refuted.’ This is the da’wah to division if they only gave thought.” [Taken from the recorded lessons of Shaykh Saalih al-Fawzaan in explanation of Sharhus-Sunnah of Imaam al-Barbahaaree (d.329H).]


Likewise, when the Raafidah (Shee’a) emerged, ‘Alee opposed them and even went to war against them, killing them. The Raafidah divided the Ummah, and are still dividing the Ummah.


The evil and filthy Raafidah slander companions, declaring some of them “kufaar.” And they go to extremes with regard to ‘Alee, claiming divinity for him and directing acts of worship to him, and denying Muhammad’s Messengership, denying the completion of the Qur`an, claiming “infallibility” for their leaders and obeying them in making halal “haram” and making haram “halal,” and accusing ‘A`ishah of something that Allah declared her innocent of. Each one of these transgressions is kufr that necessitates an eternal abode in the hellfire!


So if you see someone lending his ears to a Raafidi (Shee’ee), or lending his eyes to Raafidi material, do you not warn him against this so that he does not adopt the kufr that the Raafidah are upon? Do you not help your brother and try to help save him from the hellfire? Or do you just stay quiet like a mute shaytaan, “leaving alone that which we disagree on?” Keep in mind, many times this is the same brother whom you would favor over yourself regarding a plate of food or a glass of water, yet you would not help him with regards to distancing himself from that which would nullify his Islaam?


This would not be from Eeman. The Prophet (sallallaahu ‘alayhi wa sallam) said: None of you truly believe until he loves for his brother what he loves for himself. (Bukhari and Muslim)


So then what about these deviants who are given positions as “imams” in the masaajid of Allah these days, and recognize the shirk and bid’ah being committed in their masjid and refuse to forbid shirk and bid’ah – or major sins such as ribaa (usury, interest) – because they want “to fill the masjid” (an innovated Ikhwanee principle of making one’s goal a large following [numbers] at the expense of eeman). This is a disgustingly insincere intention – an intention that Islam is free of, and an intention not befitting someone in charge of the congregation.


Shaykh ‘Abdul-’Azeez ibn Baaz (rahimahullaah) said, “So it is obligatory upon the daa’ee (caller) to have ikhlaas (sincerity and purity of intentions and actions) for Allah – the Mighty and Majestic – neither desiring to show off, nor desiring reputation, nor desiring the praises and the accolades of the people.” [Ad-Da'wah Ilallaah wa Akhlaaqud-Du'aat (pp. 37-43)]


Shaykh Saalih Al-Fawzan (hafidhahullaah) said about those who do not enjoin good and forbid evil, “they want evil for the people.”


And there are others who refuse to forbid shirk and bid’ah because they fear the people.


The Mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; establish As-Salat and give Zakaat and fear none but Allah. It is they who are expected to be on true guidance.


(At-Tawbah, ayah 18)


Allah, ‘Azza wa Jal, said:


It is only Shaytaan who suggests to you the fear of his Auliya’ [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger Muhammad], so fear them not, but fear Me, if you are (true) believers.


(Aali-’Imran, ayah 175)


Commenting on this verse, Shaykh Al-Fawzaan said:


“In this verse, Allah, The Exalted, states that shaytaan aims at making the believers afraid of his (shaytaan’s) allies and supporters, so that the believers may not fight them, nor command them to do good and forbid them from committing evil. Besides, Allah forbids us to fear them and commands us to fear Him Alone, for this is a requisite of true faith. The more the servant’s faith gets stronger, the less he fears Satan’s supporters and vice versa.” [Concise commentary on the Book of Tawheed]


This is also supported by the Qudsee Hadeeth in which Allah commanded us to not belittle ourselves. The hadeeth was narrated on the authority of Abu Sa’eed (radiallaahu ‘anhu), who said that the Messenger of Allah (sallallaahu ‘alayhi wa sallam) said: Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (The Mighty and Sublime) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He says: [It was] out of fear of people. Then He [Allah] says: Rather, it is I whom you should more properly fear. (Ibn Majah)


Likewise, with the dangerous Soofees who push forward Ibn ‘Arabee’s deviant shirk-filled ideology of Wahdatul Wujood (the filthy, deviant claim “only Allah exists, He is everywhere, everything is Allah, Allah is in everything, therefore whatever you worship, Allah is in it!” – Aoodhubillah!) and al-Hallaj’s likewise deviant shirk-filled ideology of hulool (the filthy, deviant claim “Allah dwelling within man” – Aoodhubillah!), and exaggerating with the status of the Prophet (sallallaahu ‘alayhi wa sallam) and the awliyyah by making du’aa to (worshipping) them, and claiming knowledge of the ghaib for them; and denying Allah’s Highness. Each one of these transgressions is kufr that necessitates an eternal abode in the hellfire! The Soofees divided the Ummah. And the Soofees are still dividing the Ummah. Allaahul Musta’aan.


So these people, whether it be the Soofees, the Raafidah, the Khawaarij, the Qadariyah, or other than them are literally calling to the hellfire.


Allah said (what means):


And verily this is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Muttaqoon (pious).


(Al-An’aam, ayah 153)


‘Abdullaah ibn Mas’ood (radiallaahu ‘anhu) said: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) drew a line with his hand (in the sand) and said: ‘This is Allah’s path, leading straight.’ He then drew lines to the right and left of that line and said, ‘These are the other paths, on each path there is a devil who calls to it.’ He then recited (Allah’s statement): And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. (Al-An’aam, ayah 153).” (Ahmad and Al-Hakim)


A man asked Ibn Mas’ood, “What is As-Sirat Al-Mustaqim (The Straight Path)?” Ibn Mas’ood replied, “Muhammad left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path will end up in Paradise.” Ibn Mas’ood then recited the ayah: And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. (Al-An’aam, ayah 153) (Recorded by Ibn Jarir)


Mujaahid said: “As-Subul (the paths) means the innovations and the doubtful matters.”


Read what Shaykh Saalih al-Fawzaan (hafidhahullaah) said about the Soofees:


“The greatest danger that faces the Ummah of Islam is their being far away from the Book of Allah and the Sunnah of His Messenger (sallallaahu ‘alayhi wa sallam), and replacing them with man-made laws and deviated ideologies. Likewise, the greatest danger that faces the Ummah of Islam is the misguidance and deviation concerning the ‘aqeedah and the infiltration of concepts of kufr, shirk, and bid’ah into it – from the grave-worshippers and the Soofees… The cure for this is to return back to the Book and the Sunnah, learning them, teaching them, judging by them between people, and adopting what they require of morals, manners and character.” [Muntaqaa min Fataawaa (I/417; no. 249)]


So are you going to let your son or your brother or your father or your wife sit with these Soofees (whose different disgusting tariqas [paths] include the Naqshabandiyah, or Soharwardiyah, or a Qadriah, or a Chistiyyah) or these ignorant Tableeghis who support the Soofees?


Or will you instead take your son and teach him Tawheed, that only Allah deserves worship (du’aa, sacrifice, reliance, seeking refuge, salat, hajj, zakat, fasting) because He alone is The Creator and The Lord, and Allah has no partners in that, so therefore all worship belongs only to Allah alone, and this is the meaning of this great kalima Laa illaaha il Allaah (there is none deserving of worship except Allah)? Isn’t this rather what the Messenger of Allah taught his companions? Wouldn’t you rather teach your son Tawheed, and also teach him that Muhammad (sallallaahu ‘alayhi wa sallam) is Allah’s slave and Messenger, and therefore Prophet Muhammad should be followed and imitated in ‘aqeedah, manhaj, method of worship, and character, and that no one’s words should be placed above the words of Prophet Muhammad, because Prophet Muhammad only said what Allah commanded him to say, in conveying the religion.


Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3-4) And no one else in this Ummah of Muhammad can truthfully make this claim, because no one else in this Ummah received revelation from Allah, except the best of all creation (sallallaahu ‘alayhi wa sallam). And like this.


If the people of the Sunnah – those known for defending the religion, not fearing the blame of the blamers – do not warn against that which opposes revelation, then how – how ya ‘ibaadullaah – will the sincere person know what is in conformity to revelation and what is not?


And if you do not want to defend Allah’s Religion, Allah will replace you with those who do, desiring by it Allah’s Face.


O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.


(Al-Ma`idah, ayah 54)


Regarding the difficulty of criticizing innovators, Ibn Taymiyyah relayed the following: “When some people said to Imam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied, ‘If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?’” [Majmoo'-ul-Fataawaa of Ibn Taimiyyah (28/231)]


Imam Muslim recorded on the authority of ‘Alee ibn Abi Talib: the Messenger of Allah (sallallaahu ‘alayhi wa sallam) said: May Allah curse he who harbors (accommodates) an innovator (Muhdithan) and in another narration that which is innovated (Muhdathan). As-Suyooti, in his comments of the Sunnan of Imam An-Nasa`i, said this means that the curse is upon the one who supports the one who innovates into the religion and, in the second narration, the curse is upon the one who defends and supports the bid’ah itself.


How – ya ‘ibaadullaah – will the children know what is correct and what is incorrect? How – ya ‘ibaadullaah – will those who truly want guidance and truly want to follow the only path that leads to Jannah, how will they know that which is from The Straight Path that leads to the pleasure of Allah from that which leads to the hellfire?


How – ya ‘ibaadullaah – will the one who sincerely desires to follow the Sunnah and avoid bid’ah, how will he know which is which?


Just as Allah has promised to guard the Qur`an from corruption, likewise Allah has preserved His religion by means of at-Taa`ifatul Mansoorah (The Aided Group), in accordance with the Prophet’s statement: There will never cease to be a group from my Ummah upon the truth, uppermost. They will not be harmed by those who desert them or those who oppose them, until the affair of Allah – the Blessed and Exalted – arrives, and they are in this state.


One of the means this Aided Group uses is Al-Jarh wa-Ta’deel. Shaykh Muhammad al-’Aqeel (hafidhahullaah) said:


Al-Jarh wa-Ta’deel is the main reason for the preservation of Islam, the knowledge of criticism and grading the narrators. Why was the Torah lost and perverted? Because there was no Jarh wa-Ta’deel… The Christians had scholars, the Jews had scholars. The one distinctive matter is Islam’s golden scale of Jarh wa-Ta’deel. Dr. Sawdha Khalaf made a comparitive study: Why was the Torah perverted? Why were the Qur`an and Sunnah the only [revelations] perserved?


Verily We: It is We Who have sent down the Dhikr (i.e. the Qur`an) and surely, We will guard it (from corruption).


(Al-Hijr, ayah 9)


And Bukhari and Muslim; we can swear that the majority of Bukhari and Muslim is authentic. The Dr. said, “I did not find any distinctive matter except Jarh wa-Ta’deel. Their ears were like our ears, their eyes were like our eyes, they loved Islam just as we loved it, they (also) had scholars who studied, but they had no Jarh wa-Ta’deel.” [Their methodology was:] any statement, write it down, take it, accept it, write it down, take it, accept it…anything.


For this reason, may Allah preserve you, just as Allah preserved the Book and the Sunnah, likewise the Sunnah was preserved by means of Jarh wa Ta’deel. If each scholar’s statements was accepted, there would be no religion. For this reason, the (true) scholars say, ‘Whoever follows the strange allowances of the scholars will leave Islam. If he follows every weak opinion, he will leave Islam.’ The scholar’s statement – in and of itself – is not a proof.


When someone criticizes someone, compare the speech to the Book of Allah and the Sunnah. If it is in accordance to the Book and the Sunnah, accept it, because the Prophet (sallallaahu ‘alayhi wa sallam) is the only one [from the creation] exempt from mistake.


Keep in mind that the religion of al-Islam is that which Allah legislated. Allowing bid’ah and innovative (false) principles, and neither forbidding them nor warning against them would result in the religion being altered.


Imam Al-Awzaa’ee (rahimahullaah) said, “When innovations emerge and the People of Knowledge do not show rejection against them, they become the sunnah [in the mind of the ignorant].” [Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee]



Shaykh-ul-Islam Ibn Taymiyyah (rahimahullaah) said, “In fact, the kufr of Jews and Christians is because of bid’ah. They introduced new things into the religion and those things took them completely away from the true message of Musa (Moses) and ‘Eesa (Jesus) ‘alaihumma salam.”



And from His Infinite Mercy and Wisdom, Allah (subhanahu wa ta’aala) has preserved and aided His religion by means of at-Taa`ifatul Mansoorah (The Aided Group) which will defend the religion, refute that which does not belong to the religion, not fear the blame of the blamers, and they will be unharmed by those who oppose them.



This is why Imam Sufyaan ath-Thawree (rahimahullaah) said: “The Angels guard the heavens while Ahlul-Hadeeth (People of Hadeeth) Guard the Earth.” (Sharaf Ashhaab-il-Hadeeth, by Imam al-Khateeb al-Baghdaadee)


And the most prominent of these guardians of the earth, the leaders of at-Taa`ifatul Mansoorah are the scholars of Ahlus-Sunnah wal Jama’ah, such as Shaykh Rabee’ bin Hadee al-Madkhalee and Shaykh Saalih al-Fawzaan and Shaykh ‘Abdul-Muhsin al-’Abbaad, and Shaykh ‘Ubaid al-Jabiree, and before them Shaykh al-Albani, Shaykh Ibn Baaz, Shaykh al-’Uthaymeen, and Shaykh Muqbil, tracing all the way back to the Salaf.


And know – may Allah bless you – that anyone who tries to bring a bid’ah into the Deen has accused the Deen of being incomplete and has denied the truthfulness of Allah’s statement:


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


(Al-Ma`idah, ayah 3)


Imam Maalik (rahimahullaah) said: “He who innovates an innovation in Islam regarding it as something good, has claimed that Muhammad (sallallaahu ‘alayhi wa sallam) has betrayed his trust to deliver the message as Allah says: This day, I have perfected your religion for you. And whatsoever was not part of the religion then, is not part of the religion today.” [al-I'tisaam]


Shaykh Muhammad Ibn Saalih al-’Uthaymeen (rahimahullaah) said: “Therefore, the innovations in reality are indirect criticisms of the Sharee’ah, because they necessitate the implication that the Sharee’ah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allah as the innovator claims.” [Majmoo' Fataawa wa Rasaa'il - Volume Two, Number 345]


And enjoining the good and forbidding the evil is from the means of uniting the Ummah upon the truth – upon what Allah is pleased with – and clarifying the truth.


Allah said (what means):


And hold fast, all of you together, to the Rope of Allah (i.e. this Qur`an), and be not divided among yourselves.


(Aali ‘Imran, ayah 103)


Shaykh ‘Abdul-’Azeez ibn Baaz said:


The order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allah does not mean they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allah necessitates is to order the good, forbid the evil, and to clarify the truth with the clear Sharee’ah proofs to whosoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His, the Most Perfect’s, saying:


…Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression…


(Al-Ma`idah, ayah 2)


So by refuting the bid’ah and their people, the scholars do not divide the Ummah, but rather the scholars distinguish between the truth and falsehood, and the people of truth and the people of falsehood for the benefit of the Ummah.


The Qur`an is also known as Al-Furqaan. Why? Because it distinguishes and separates the truth from the falsehood.


…And He sent down the Furqaan [(criterion) of judgement between right and wrong (this Qur`an)]…


(Aali ‘Imran, ayah 4)


Verily! This (the Qur`an) is the Word that separates (the truth from falsehood, and commands strict legal laws for mankind to cut the roots of evil).


(At-Tariq, ayah 13)


As-Shaykh Muhammad al-Anjaree (hafidhahullaah):


The Qur`an distinguishes and separates. The Prophet was known as “al-Faariq” (the one who distinguishes and separates between Truth and Falsehood). The Battle of Badr, what is it? Furqaan (the distinction between Truth and falsehood)! Allah said (what means): If you have believed in Allah and in that which We sent down to Our slave (Muhammad) on the Day of Furqaan, the Day when the two forces met… (Al-Anfaal, ayah 41)


Al-Imam Ibn Jareer at-Tabaree said: “Ibn ‘Abbaas said about His saying (in this aayah) the Day of Furqaan: ‘He means by Furqaan, the Day of Badr. In it, Allah differentiated and separated between Truth and falsehood.’”


The Prophet used to warn against bid’ah in every single khutbah, and that was before bid’ah ever emerged: And the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (sallallaahu ‘alayhi wa sallam), and the worst of all affairs are the newly invented matters (in the religion). [Muslim]


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Wednesday, May 28, 2014

In Whose Hearts There Is a Deviation, They Follow “Not Entirely Clear” Verses of the Qur’an

1705. Narrated ‘Aaisha (radiallaahu anha) : Allah’s Messenger (sallallaahu alayhi wa sallam) recited the Verse :

“It is He Who has sent down to you [O Muhammad (sallallaahu alayhi wa sallam)] the Book (this Qur’an). In it are Verses that are entirely clear, they are the foundation of the Book, [and those are the Verses of Al-Ahkaam (commandments etc.), Al-Faraa'id (obligatory duties) and Al-Hudood (legal laws for the punishment of thieves, adulterers etc.)], and others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth), they follow, that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials etc.) and seeking for its hidden meanings; but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say : ‘We believe in it; the whole of it (clear and unclear Verses) are from our Lord.’ And none receive admonition except men of understanding.”


(Qur’an 3:7)


‘Aaisha added : “Then Allah’s Messenger (sallallaahu alayhi wa sallam) said,


‘If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [(as having deviation (from the Truth)]. So beware of them.’ ”


[Saheeh Al-Bukhari, Hadeeth No. 70, Vol. 6]


Source: The Book Of Knowledge : Chapter 1 – It is forbidden to follow the “Not entirely clear” Verses of the Qur’an, and to be cautious of those who follow them and to avoid differences about the Qur’an. Al-Lulu Wal-Marjan, Compiled by : Fuwad Abdul-Baqi, Translated by : Dr. Muhammad Muhsin Khan


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Hijaabis without Hijaab

The woman’s Hijaab is no trivial matter to be left for fashion designers to misuse or divert from its essence and transform into a dress just like any other that is far from the Sharee‘ah approved Hijaab. The Hijaab is religion and identity, and through it the woman worships her Lord, draws near to Him and is known and distinguished. Does Hijaab nowadays reflect these goals and their relevant behavioral and moral adherence to the Sharee‘ah? If not, what are the causes of this contradiction and how can we eliminate them? Some people consider veiled women who do not adhere to other Islamic teachings as evidence against Islam and judge Islam through them.

Shaykh Jamaal Qutb, a deputy of the Al-Azhar Fatwa Committee, answers these questions in the following dialogue about ‘Hijaab and Adherence to Islamic Teachings’:



First of all, what are the rules and obligations that Hijaab enjoins upon the manners and behavior of the Muslim woman?





Hijaab is an obligation on every Muslim woman and at the same time it represents two types of requirements. First, in principle, it represents moral adherence to all the religious obligations whether pertaining to creed, legislation or ethics. Second, it represents a visible custom that the woman appears behind. Accordingly, her doctrinal, legislative and ethical belonging will be known. Consequently, wearing the Hijaab does not absolve the woman of her adherence to Islamic teachings and performing obligations. Also the woman's adherence to other Islamic teachings does not absolve her from wearing Hijaab.



What, then, is your interpretation of the contradictions and violations that are seen of some veiled women, such as intermixing between the two sexes, showing their beauty before non-Mahram [marriageable] men and befriending men, which are taken as evidence against Islam?



If the woman wears Hijaab, her clothes should reflect her behavior and morals considering that this is a part of her identity as a Muslim woman. If she wears the Hijaab without abiding by the morals and legislation of Islam, then her Hijaab is futile. Also, for the woman who generally abides by the Sharee’ah and manners of Islam without wearing the Hijaab, her abiding by these Sharee’ah rules is of no value. This is because the relationship between the Hijaab and applying the obligations of Islam are like Wudhoo' (ablution) and prayer; performing Wudhoo' does not absolve the person from prayer and no prayer is valid without performing Wudhoo'.



Wearing the Hijaab is part of the woman’s clothes before others which represent her, her chastity and her abidance by Islamic teachings. If a woman who wears the Hijaab makes a mistake, then, she is like any human who makes mistakes. Therefore, people should ascribe the mistake to the person who makes it, not to the whole society or to Islam as a religion and comprehensive methodology. There are many government ministers who steal or err, are all ministers accused for this act? There are many kings who were corrupt, but were their slips considered the fault of all kings? Therefore, why do the followers of destructive thoughts pressure the Muslim woman by giving them two choices: either not to make a mistake, which is natural for all human beings, or to not wear the Hijaab, which is the essence of the religion!



Some females believe that Hijaab means they should frown, be stern and isolate themselves. How can you counter these claims?



Hijaab should not be considered isolation from society; rather, it is self-respect and respecting others, because by covering her body, the Muslim woman considers the feelings of others and does not wish to arouse them without a lawful cause under the Sharee‘ah. Hijaab does not mean isolation from society, abandoning life’s activities, having a depressed face and speaking in a harsh manner; rather, it is a virtue that declares the chastity of the woman and not her negativism. It reflects her abidance by religion in terms of her behavior and dealings without unlawful exposure of her beauty or immorality.



What is your comment on girls who wear the Hijaab and then take it off, justifying it by saying that the important matter is the essence, not the appearance or the clothes?



The answer to this question is related to the answer to the first one. Whenever the Muslim woman adheres to Hijaab, or the Islamic dress code, on the basis of creed and conviction, then it is not possible or expected to have her creed shaken or to have second thoughts about whether Hijaab is an obligation like prayer, fasting and other acts of worship.



What should come first, upbringing or Hijaab? How can a mother develop in her daughter love for the Hijaab and prepare her to adhere to it so that it becomes an act of worship and not merely a custom?



I believe that there is no comparison between the priority of upbringing and Hijaab, and that the Hijaab is a part of the whole which is upbringing. Raising the girl to wear the Hijaab starts when the child reaches the age of discretion through instruction, imitation, lifestyle, following up and instructing before the order takes the form of a serious command. When the girl reaches the age of puberty or is about to turn fifteen, her adherence to wearing the Hijaab comes in its natural manner and development on the basis of the previous steps of upbringing. In such a case, the girl appreciates her value and the necessity of her distinction and protects herself by wearing the Hijaab. Then, a suitable, well-mannered and religious candidate proposes marriage to her.



Fashion houses compete in showing dresses of Hijaab in accordance with the latest fashion trends in a way that might not meet the requirements of the Sharee‘ah. How can the girl balance between being fashionable and her adherence to the Sharee‘ah approved Hijaab?



There is no contradiction between being fashionable and adhering to the approved dress code under the Sharee‘ah. The first is considered an addition to the woman's financial ability and taste. It is permissible for her to do so as long as she does not use it in unlawful ways and it does not change the descriptions of the Sharee‘ah-approved dress code for women which should meet two conditions: it should not be see-through which shows anything that is under it, and it should not outline the shape of her body. Above all, it must cover all that which must be covered of the woman's body.



Finally, I remind every female who believes in Allaah The Almighty and is keen to satisfy Him, of the verse in which He Almighty Says what means: "O you who have believed, upon you is [responsibility for] yourselves.Those who have gone astray will not harm you when you have been guided." [Quran 5:105]

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