Friday, July 31, 2015

Remaining Steadfast After Ramadan

Sufyaan ibn ‘Abdillaah radiallaahu ‘anhu said: “O Messenger of Allah, tell me something about Islam, which I cannot ask anyone else besides you.” He said: “Say: ‘I believe in Allah’ and then be steadfast (upon that).” [Saheeh Muslim (38)]

ramadan-love-for-allah.jpg?w=470&h=353The hadeeth is proof that the servant is obligated, after having Iman in Allah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.

If the Muslim lives through Ramadan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over His servants at all times.

Indeed, steadfastness after Ramadan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadan and striven in obedience. They are tokens of reception and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another, rather they continue and extend until he reaches death. Allah says:

“And worship your Lord until the certainty (death) comes to you.” [Qur'an 15:99]

If the fasting of Ramadan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year. If standing in prayer at night during Ramadan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakat-ul-Fitr comes to an end, then there is still the Zakah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur’an and pondering over its meaning as well as every other righteous deed that is sought, for they can be done at all times. From the many bounties that Allah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardor and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.

It is unfortunate to find that some people perform worship by doing different types of righteous deeds during Ramadan. They guard strictly upon their five daily prayers in the masjid, they recite the Qur’an a lot and they give in charity from their wealth. But when Ramadan comes to an end, they grow lazy in their worship. Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the fajr prayer.

And they commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of ‘Eid. Obtaining help from these evils is only through the grace of Allah. Thus, they demolish what they have constructed and destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allah for His safeguarding and protection.

Indeed, this type of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to the month of Ramadan. And they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadan, and not out of fear of Allah. How terrible is the state of these people, who do not know Allah, except in Ramadan!

Truly, the success that Allaah grants His servant lies in the fasting of Ramadan. His assisting him to do that is a great favor, thus the calls for the servant to be grateful to his Lord. This understanding can be found in the statement of Allah after completing the favor of the month of fasting:

“(He wants that you) must complete the same number of days, and that you must magnify Allah (by saying Allahu Akbar) for having guided you, so that you may be grateful to Him.” [Qur'an 2:185]

The one who is grateful for having fasted, will remain upon that condition and continue to perform righteous deeds. Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyaam. His condition after Ramadan is better than it was before Ramadan. He is more receptive to obey, desiring to do good deeds and quick to enforce the obligatory acts. This is because he has gained benefit form this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allah only accepts from those who fear Him. The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that it would be accepted and fearing that it would be rejected. From the reports of ‘Ali, “Be more concerned with having your deeds accepted than the deed itself. Did you not hear Allah say: ‘Verily Allah, only accepts those from those who fear Him. (i.e. possess taqwaa).’ [Qur'an 5:27] “ [Lataa'if ul Ma'aarif, p. 246]

‘Aa’ishah (may Allah be pleased with her) said: “I asked the Messenger of Allah concerning the ayah: ‘And the one who are given what they are given and their hearts tremble with fear.’ Are they the ones who drink alcohol and steal?” He said: “No, ‘O daughter of as-Siddeeq. Rather, they are the ones who fast and pray and give in charity yet fear that it will not be accepted from them. They are the ones who rush to do good deeds and they are the first to do them.” [Saheeh Sunan at-Tirmidhi 3/79-80]

So be warned and again be warned of turning backward after having attained guidance of going astray after persevering. And ask Allah to provide you with duration in doing righteous deeds and continuity in performing good acts. And ask Allah that He grant you a good end, so that He may accept our Ramadan from us.

[Shaykh Saalih Al-Fawzaan (hafidhahullaah)|From: Ahaadeeth us-Siyaam: Ahkaam wa Ada]

The Same Types of Attacks that the Enemies used against our Prophet, are being used today by America and her Allies

Here is an excellent section from the book: “Fundamental Concepts Regarding al-Jihad” by Sheikh ‘Abdul Qaadir ibn ‘Abdul-‘Aziz may Allah have mercy on him, regarding the various types of confrontation that the enemies of Allah used against the Prophet Sallallahu ‘Alayhi Wasalam in the past, and how the Kuffaar of today use those same exact tactics. The only difference, which is the most obvious difference, is the technology of the Kuffaar today versus the technology of the Kuffaar yesterday.

thumb-php.jpeg?w=150&h=100These points should be shared throughout the Muslim community, even in the forms of Khutbah’s, so that the believers are well-aware of the plots of the Kuffaar and Munaafiqeen. Most of these types of confrontations are related to Ideological Warfare; therefore, it is imperative that the Muslims be cautious of what the government feeds them through the media.

In addition to the excerpts from the book, the writer has added his own commentary to show the relevance of the plots being used today. This is taken from page 25 and onwards:

And from the types of the enmity towards the believers:

1. The inner disbelief [Tak’theeb]. He, the Most High, said:

وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا

{“Verily, (many) Messengers were denied before you, but they were patient…”} [Surat al-An'aam: 34]

2. The mocking [Istihzaa'] and the making fun [Sukhriyah]. He, the Most High, said:

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ

{“Verily! [During the worldly life] those who committed crimes used to laugh at those who believed..”} [Surat al-Mutaffifīn: 29]

And He, the Most High, said:

مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

{Alas for mankind! There never came a Messenger to them but they used to mock at him..} [Surat YaSeen: 30]

Note: It is very common for the Kuffaar today to attack Allah and His Messenger just to enrage the believers, and then point at their anger and say: “Look at their intolerance!” The Danish Government practiced it with their cartoons and the British Government practiced it with its knighting of the accursed Salman Rushdie Qatalahum Allah [may Allah destroy them].

3. Accusing the believers with madness [Junoon]. He, the Most High, said:

وَقَالُوا يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ

{“And they say: “O you to whom the Thikr [the Qur’ān] has been sent down! Verily, you are a mad man.”} [Surat al-Hijr: 6]

4. Accusing the believers of seeking the dominion [Riyaasah] and the ruling [Hukm]. He, the Most High, said:

قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الْأَرْضِ

{“They said: “Have you come to us to turn us away from that [Faith] we found our fathers following, – and that you two may have greatness in the land?”} [Surat Yunus: 78]

5. Accusing the believers of making mischief [Fasaad] in the Earth and changing the religion. He, the Most High, said:

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ ۖ إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

{“Fir’awn [Pharaoh] said: “Leave me to kill Mūsa [Moses], and let him call his Lord [to stop me from killing him]! I fear that he may change your religion, or that he may cause mischief to appear in the land!”} [Surat Ghaafir: 26]

Note: Regarding the last one, the Kaafir enemy of Allah, Bush, has said that the real enemies of Islam are the Radicals; and the radicals are those who stick to their Religion the best. The Kuffaar use this plan to try to make it seem that they are on the side of the believers, when in reality, they are on the side of Shaytaan. They use words against the true believers such as, “Those Terrorists!” Or “Those Radical Islamists!” And they use these words in the most negative of ways to make the Muslims hate the Mujahideen.

6. Reviling the believers due to their weakness and their poverty. He, the Most High, said:

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ

{“They said: “Shall we believe in you, when the poorest [of the people] follow you?”} [Surat Ash-Shu’arā: 111]

And that is so they can disperse the people away from them. And He, the Most High, said:

قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا

{“Those who disbelieve say to those who believe: “Which of the two groups [i.e. believers and disbelievers] is best in [point of] position and as regards status?”} [Surat Maryam: 73]

7. The claiming of evil omens against the believers and that their values bring evil and division and poverty and the likes of that. He, the Most High, said:

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ

{“They [people] said: “For us, we see an evil omen from you, if you cease not, we will surely stone you…”} [Surat YaSeen, 18)

Note: Many Kuffaar use this argument saying: “How can anyone support these Terrorists? They are poor and all of their terrorists activities is done through the back-door like a movement of crooks and criminals!”

8. Arguing with the falsehood in order to reject the truth and misguide the people. He, the Most High, said:

وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنذِرُوا هُزُوًا

{"But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Āyāt, and that with which they are warned, as jest and mockery!"} [Surat al-Kahf: 56]

And included in this are their doubts, which are [used] to block the way to the Path of Allah.

Note: We see the Kuffaar doing this quite a lot, especially those who know some Arabic. They use their misguided understanding to twist the book of Allah in order to misguide people from it. Unfortunately, many of the Muslims who challenge these people only make themselves look like fools because of their lack of knowledge and al-Walaa’ Wa’l Baraa [Love And Hate For the sake of Allah]. For instance, when the verses of fighting are quoted to them, they reply by saying Islam is a religion of peace. Some have even gone as far as saying Jihad has been abrogated [such as Hisham Kabbani]

9. Inciting the general masses against the believers. He, the Most High, said:

وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَّخَاسِرُونَ

{“The chiefs of those who disbelieved among his people said [to their people]: “If you follow Shu’ayb, be sure then you will be the losers!”} [Surat al-A'raaf: 90]

And He, the Most High, said:

إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

{“I fear that he may change your religion, or that he may cause mischief to appear in the land!”} [Surat Ghaafir: 26]

Note: This doesn’t pertain to all the Muslims today since many of them have sold their Religion for a better life. Rather, this can be applied to those believers that stick to the fundamentals of Islam strictly, even if it angers the disbelievers. So for example, the disbelievers of the world incite hatred and warfare against a single believer: Usama bin Laden. They hate him and want to kill him because of his firmness upon the Deen. The Kuffaar use the Munaafiqeen to misguide many other Muslims in the community to spread the idea that Usama is not following the religion properly and he’s a deviated case of an extremist with a “political agenda.” So now nearly the whole world is gathered against him because of his revival of Jihad; an aspect of the Deen which Islam stands upon.

10. Accusing the believers as being the minority who wish to impose their views upon the majority. He, the Most High, said:

فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ نَّ هَـٰؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ وَإِنَّهُمْ لَنَا لَغَائِظُونَ وَإِنَّا لَجَمِيعٌ حَاذِرُونَ

{“Then Fir’awn [Pharaoh] sent callers to [all] the cities [saying]: “Verily! These indeed are but a small band. And verily, they have done what has enraged us. But we are a host all assembled, amply fore-warned.”} [Surat Ash-Shu’arah: 53-56]

Note: Now we see the Munaafiqeen do this more than the Kuffaar. The Munaafiqeen say: “These terrorists and radicals don’t support the majority of Muslims that are peaceful!” They speak as if Islam is a democracy where whatever the majority is doing, then it is correct; they are completely absent-minded of the concept regarding al-Ghurabaa’.

11. Their declaration that what they are upon in disbelief (Kufr) is better than the True Religion. He, the Most High, said:

قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ

{“Fir’awn [Pharaoh] said: “I show you only that which I see [correct], and I guide you only to the path of right policy!”} (Surat Ghaafir: 29]

And He, the Most High, said:

قَالُوا إِنْ هَـٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا

{“They said: “Verily! These are two magicians. Their object is to drive you out from your land with magic, and do away with your best path.”} [Surat Ta Ha: 63-64]

And He, the Most High, said:

فَلَمَّا جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ

{“Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge.”} [Surat Ghaafir: 83]

Note: Yesterday they said their Shirk was better than Islam. Today they say their Democracy is better than Islam since Islam’s Caliphate is not as “free” as Democracy. To them, it’s as if sinning is better than righteousness; and the more easier it is for you to sin, then the more “free” you are.

12. Deceiving the general masses in order to divert them from following the believers, using numerous methods of plotting. He, the Most High, said:

وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا ۚ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ

{“Those who were deemed weak will say to those who were arrogant: “Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allāh and set up rivals to Him!” And each of them (parties) will conceal their own regrets [for disobeying Allāh during this worldly life], when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do?”} [Surat Saba’: 33]

Note: America followed the advice of the RAND * report in how to turn the Muslims away from the Islamists; which in reality is turning them away from their Deen. Also, the Kaafir Bush has said many times, “You are either with us or the terrorists” in order to persuade the Muslims to support America in its Crusader war against Islam.

* Rand report, to understand and know about this organsiation, we adivise the readers to listen to the lecture of Sheikh Anwar al-Awlaki may Allah accept him as Shahid “The Battle of the Hearts and Minds“

13. Starving the believers in order to dissuade them from their religion. He, the Most High, said:

هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنفَضُّوا ۗ وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَـٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ

{“They are the ones who say: “Spend not on those who are with Allāh’s Messenger, until they desert him.” And to Allāh belong the treasures of the heavens and the earth, but the hypocrites comprehend not.”} [Surat al-Munafiqun:7]

Note: This is practiced quite often by the Kuffaar today. We have seen them put economic sanctions upon the Muslims of Filistine, ‘Iraq, and Afghanistan.

14. Trying to cause turmoil [Fitnah] for the believers to dissuade them from their religion. He, the Most High, said:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

{“They wish that you should compromise [in religion out of courtesy] with them, so they [too]would compromise with you.”} [Surat al-Qalam: 9]

And He, the Most High, said:

وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللَّهُ إِلَيْكَ

{“but beware of them lest they turn you far away from some of that which Allāh has sent down to you.”} [Surat al-Maa’idah; 49]

And the disbelievers do not request that the believers step down from some of the truth, except [it is suggested] as a temporary stage, because they are (truly) never pleased with the believers until they fully step down from the truth. He, the Most High, said:

وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ

{“Never will the Jews nor the Christians be pleased with you till you follow their religion.”} [Surat al-Baqarah: 120]

Note: The Kuffaar of today love for the Muslims to come to their terms; they want us to give up waging Jihad, loving and hating for the sake of Allah Ta’aala, and harshness against them. They will untie the knots one by one. So they will first start with Loving and hating for Allah’s sake. They will try, through their ideological warfare, to make you classically conditioned to the Kufr and Shirk to the extent that you don’t show your hatred for it nor does your heart feel strong and ill feelings against it. In fact, they can weaken your al-Walaa Wa’l Baraa by not even trying themselves! They have a culture full of Kufr and Shirk and this culture strengthens Baatil in the face of the believers. So the knots will keep untying until you show open allegiance [al-Walaa] to them and open disavowal [al-Baraa] to the Mujahideen.

15. Threatening the believers with imprisonment and execution if they do not turn back from their religion and to comply with the disbelievers in some of what they are upon. He, the Most High, said:

وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا

{“And those who disbelieved, said to their Messengers: “Surely, we shall drive you out of our land, or you shall return to our religion.”} [Surat Ibraahim: 13]

And He, the Most High, said:

إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا

{“For if they come to know of you, they will stone you [to death or abuse and harm you] or turn you back to their religion, and in that case you will never be successful.”} [Surat Al-Kahf: 20]

16. The torturing and the killing and the fighting. He, the Most High, said:

قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ

{“They said: “Burn him and help your Aaliha [gods]…”} [Surat al-Anbiyaa: 68]

He, the Most High, said:

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ

{And [remember] when the disbelievers plotted against you to imprison you, or to kill you, or to get you out [from your home, i.e. Makkah]…”} [Surat al-Anfaal; 30]

And He, the Most High, said:

وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا

{“And they will never cease fighting you until they turn you back from your religion if they can.”} [Surat al-Baqarah: 217]

And from what has passed, you see, O my Muslim brother, that the methods of the disbelievers in waging war against the believers are set and they do not change. He, the Most High, said:

أَتَوَاصَوْا بِهِ

{“Have they [the people of the past] transmitted this saying to these [Quraysh pagans]?”} [Surat adh-Dhaariyaat: 53]

And from that which must be comprehended, is that they wage war against the believer, due to his faith [Iman]. As He, the Most High, said:

وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ

{“And they witnessed what they were doing against the believers. They had nothing against them, except that they believed in Allāh, the All-Mighty, Worthy of all Praise!”} [Surat al-Burooj: 8-9]

And He, the Most High, said:

وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً

{“They wish that you reject Faith, as they have rejected [Faith], and thus that you all become equal [like one another].”} [Surat an-Nisaa: 89]

So the disbeliever [Kaafir] takes the believer as an enemy due to his belief. And the more the faith [Imaan] of the slave increases, then the more his share of the enmity of the disbelievers will increase. And due to this, the Messenger of Allah Sallallahu ‘Alayhi Wasalam said:

عن مصعب بن سعد بن أبي وقاص عن أبيه قال : قلت يا رسول الله أي الناس أشد بلاء ؟ قال : الأنبياء ، ثم الأمثل فالأمثل ، يبتلى الرجل على حسب دينه

{“The most severely tested people are the Prophets, then nearest (in level) and then the nearest (in level). The man will be tested according to his religion.”} [Narrated by at-Tirmithi, who authenticated it]

Trans. Note: Shaykh al-Albaani, may Allah be merciful to him, classified it Hasan Sahih in Sahih Sunan at-Tirmithi, #1,956 and Sahih with a different phrasing in Sahih At-Targheeb, #3,402 as well as Sahih al-Jaami’, #992 & #993. And in Silsilat al-Ahadith as-Sahihah, he said: “Its chain is good.” #143.

And this is understood by the slave himself as the more his faith [Iman] increases, his hatred for the disbelievers and the disobedient ones, also increases. So he then proceeds to command them with the good and forbid them from the evil, so they take him as their enemy. And the more his faith [Iman] decreases, then the more their enmity towards him decreases.

And despite that, the enmity of the disbelievers towards the believers will never be completely cut off as long as the believers remain upon their faith [Iman], even though it may have its shortcomings. He, the Most High, said:

وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ

{“Never will the Jews nor the Christians be pleased with you till you follow their religion.”} [Surat al-Baqarah: 120]

And He, the Most High, said:

وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا

{“And they will never cease fighting you until they turn you back from your religion if they can.”} [Surat al-Baqarah:217]

The Reward for Seeking Allah’s Forgiveness with Sincerity

Sheikh Abdul-Rahman bin Nasir As-Sa’di , Allah have Mercy on his soul, said:

10427_166595249578_5812327_n.jpg?w=109&h“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely seeks forgiveness for it, affirming that it is a sin, regretting it, abstaining from it, and having a firm resolve not to do it again, then such is the person who has the promise of Allah’s forgiveness and mercy – and indeed Allah never breaks His Promise. Allah will forgive the sinner, purify him of his sin, and accept from him his good deeds . Know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allah – the Most High – Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”

See The Sheikhs Tafsir ["Taysir Al-Karim Al-Rahman" 1/352-353"]

The Real Meaning of Zuhd (Not having a love for the Dunyaa)

By Muhammad bin Salih al-Uthaymeen (d.1421 A.H.) -Rahimullaah-

Teachings2.jpgPublished by Miraath Publications
Listen to Audio Excerpt @ : Day 29: The Real Meaning of Zuhd (Not having a love for the Dunyaa)

a) AbdurRahmaan bin Ali bin Muhammad Ibn Jawzi (d. 598 A.H.) said:

‘Zuhd is not just leaving wealth or giving wealth to show that you are generous and strong, nor to get people’s hearts to incline to you, on the contrary Zuhd is leaving worldly things due to having the knowledge that it is insignificant in relation to the immeasurable value of the Hereafter.’

[Taken from: ‘Mukhtasir Minhaj al-Qasideen’ p.324]

b) Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘The intent of Zuhd is not rejection of having possessions, since in fact Sulayman and Dawood –alayhim as-Salaam- were the ones who had the most Zuhd from amongst the people at their time and they had been endowed with wealth, land and women.

Our Prophet -sallAllaahu alayhi wa sallam- had definitely the most Zuhd above all mankind, and he had nine women. ‘Ali bin Abi Taalib, AbdurRahman bin ‘Awf, Zubayr and Uthmaan -Radi Allaahu anhum- were from those who had Zuhd even though they had wealth, and there were many others like them.’

[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) Volume 2/13-14)]

c) Al-Hasan said:

‘Having Zuhd of the Dunyaa is not prohibiting oneself from that which is Halaal, nor by wasting money, but it is knowing that what is in Allaah’s Hand is more trustworthy than one’s own-self and what he has in his hand (i.e. possesses).’

[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) 285]

d) Ibn Rajab al-Hanbali (d.795) -Rahimullaah- said:

‘Abu Sulayman said: ‘Do not testify for anyone that he has Zuhd, since indeed Zuhd is in the heart.’

[Taken from: ‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.436]

Thursday, July 30, 2015

When Ruling by other than Allah’s Law consists of Kufr Asghar

When Ruling by other than Allah’s Law consists of Kufr Asghar; Clarification on the Narration of Ibn Abbas

Teachings1.jpgHe generally rules by what Allah revealed however in one or a few matters he does not do because his desires or needs and wants overcome him. But whilst doing so he knows that he is doing wrong and is in sin. He does not say the wrong he is doing is allowed, he does it in knowledge of error, neither does he deny what Allah says, neither does he beautify the Haram that he does. Nor does he reject the Hukm of Allah. So his situation is like the person who has fallen into sin. Like the person who does Zina or steals and recognises that he has fallen into sin, likewise with the ruler. Unlike someone who steals and believes it is allowed and sees no problem with it and beautifies it and does not care what the Shari’ah says etc this is not attributing of Kufr Asghar. For the one who falls under these attributes that we mentioned he comes under the description that falls under Kufr Asghar or Kufr Duna Kufr and upon these attributes statements of Ibn Abbas is applied the Riwayahs of which are as follows.

Hakim in his Mustadrak with a Sahih Chain to Ibn Abbas who said; It is not Kufr which you are going to; It is not the Kufr which removes you from the Millah {“And whosoever does not judge by what Allah has revealed, such are the Kafirun”}. Kufr without Kufr.

{“And whosoever does not judge by what Allah has revealed, such are the Kafirun”} This is Kufr but not the Kufr in Allah his angels and prophets.

Imam Tabarai in his Tafsir, narrated from Ata’ Bin Abi Rabah he said: {“And whosoever does not judge by what Allah has revealed, such are the Kafirun”} this is Kufr less then Kufr, Fisq less then Fisq, Dhulm less then Dhulm.

From Tawus: {“And whosoever does not judge by what Allah has revealed, such are the Kafirun”}. He said: This is not the Kufr which expels you from the Millah.

These reports from Ibn Abbas show us that in relation to this matter there could be a situation where the Kufr is not of the greater Kufr which expels you from the Millah rather is of the lesser type. What helps us understand these texts is the explanation from later scholars from before.

Ibn Qayyim commented in Bada’a at-Tafsir 2/112: {“Ruling by other than what Allah revealed comes in two types of Kufr, lesser or greater, depending on the situation of the ruler. If the person who does this believes in the obligation of the Shari’ah in this one matter, and that he has left this and has caused him to fall into sin. By him being sinful he acknowledges that he should be punished for it and asks for forgiveness for this, this is Kufr Asghar. If he believes that it is not Fard to follow Allah and he has his own choice in one matter and he knows that Allah is the Hakim. If he falls into this deception in one matter this is Kufr Akbar.”}

As you can see from the statement the reference to Kufr Asghar is when the ruler is generally ruling by what Allah revealed and does not do so in one matter (not all matters). The Ulema from before could never have imagined someone ruling by Kufr ever matter to be Muslim. It can also be seen that the reference of Kufr Asghar is not one which is given generally rather is specific to certain conditions mentioned above. From this we can also appreciate the person who falls into ruling by non-Islam knows and acknowledges that Allah’s law is better then what he is ruling by.. He loves the law of Allah and to follow it and prefers it over his own ruling in that matter but has fallen into sin for whatever reason. Outwardly he feels bad aout it and internally he feels bad about it like a sinful person would. This is the details given by Ibn Qayyim regarding the Ruler who fals into Kufr Asghar.. is there any comparison with this description to the description of the rulers we have today!?

Ibn Abi al-Izz al-Hanafi comments in his Sharh of Tahawiyah: {“Ruling by other than what Allah revealed couled be the Kufr which expels you from the Millah. It could be a grave or lessor sin. It could be a lesser form of Kufr depending on the situation of the ruler. If he believes the Hukm of Allah is not Wajib upon him or he chooses to do what he wants.. or does not give importance to the Hukm of Allah.. this is Kufr Akbar. But if he believes he has to follow the Hukm of Allah but in this specific circumstance he left it and acknowledges that he should be punished for it, then he is sinful, for this one is Kufr Asghar.”}

It can be seen that two explanations from Ibn Qayyim and Ibn Abi Izz are similar in meaing and clarify for us the attributes of Kufr Asghar and which type of ruler it applies to.

Shaykh Muhammad Ibn Ibrahim comments in Risalat-ul Qayimah Tahkim al-Qawanin: {“As for the second division of the Kufr of Ruling by other then what Allah revealed, And it is that which does not cause one to leave the Millah, we have brought the Tafsir of Ibn Abbas regarding the Ayah (And whosoever does judge by what Allah has revealed, such are the Kafirun) This encompasses the division (Kufr Asghar) and that is in the statement of Ibn Abbas on this Ayah; Kufr without Kufr.. not the Kufr which your mind is going to. And that is the Hakim who takes his desires over what Allah revealed in one matter. Whilst believing the Hukm of Allah and His Messenger is the absolute truth and he recognises himself that he is on mistake and error.”}

Again this is again similar to what has been said by Ibn Qayyim and Ibn Abi Izz in one matter, believing that he has fallen into mistake.

There are many more explanations from the Scholars we can go into but from the above we can understand the attributes and where the Tafsir of Ibn Abbas applies.

To add to this when we read the statements of the Salaf we look at the time and reality it was said in. The statements of Ibn Abbas have been given so much oppression by the people taking them out of context it was said in and apply it on a context where it does not apply. And you attribute to Ibn Abbas what he never intended to say in another circumstance and have oppressed his understanding greatly.

The first thing we need to appreciate is that the statements of Ibn Abbas where made upon the believers of his time Banu Umayyah who were the rulers of his time who did not disbelieve. The evidence for this claim is as follows to refute those who put it out of context.
Narrated Sunan Abi Dawud No. 3053 Narrated from Ibn Abbas himself who said regarding the Ayah (And whosoever does judge by what Allah has revealed, such are the Kafirun) to (Dhalimun) These three Ayat were revealed for the Jews, specifically for Banu Quraydha and Banu Nadhir.

We understand that when these Ayat where revealed for the Jews they are Kafir in the first place so the Kufr intended here is the greater Kufr and cannot state that what Allah initially intends here regarding these Ayat the lesser Kufr when they were revealed for the Jews.
So what made Ibn Abbas say to the other people; this is not the Kufr your mind is going to. Ibn Abbas was asked regarding the rulers of his time who fell into a few mistakes in which they were not in accordance to the Shari’ah of Allah but generally by the Shari’ah. This caused him to give the verdict of Kufr Asghar.

Similarly Ibn Abbas is trying to counter the incorrect meanings of the Khawarij who were making Takfir on Ali and Mu’awiyah and on other Sahaba. This caused Ibn Abbas to give the verdict that he did. In that circumstance he replied as he did, Kufr Asghar; not the one they are thinking about. What helps us understand is that the very statement of Ibn Abbas states; it is not the Kufr you are thinking of. So he was referring to the people that were directly asking him and not making a general comment on the matter. So they were saying to Ibn Abbas and wanting explanation as to how they reconcile the statement of Allah (And whosoever does not judge by what Allah has revealed, such are the Kafirun) with what their rulers where doing at the time i.e opposing the Shari’ah in a few matters. As well as the Khawarij who were making Takfir on the best of people based upon that Ayah. And upon this situation and circumstance he Ibn Abbas replied as we have shown. If we find the same circumstances that Ibn Abbas was facing we would have no problem with declaring the Kufr as the lesser one. It is not allowed to take the statements of Ibn Abbas and apply it to those rulers who are fighting Islam from every angle, circumstances which are complete opposite to those he Ibn Abbas was not under.

As well the statements of Ibn Abbas are not explained by himself but are backed up from the Sunnah of the Messenger which also shows the same meaning, The Messenger (salallahu ‘alayhi wasallam) said: {“The knots of Islam will be united one by one, whenever one is united they will hold to the remaining ones with more firmness, the first knot to be untied is the Ruling, the last to be untied is the Salah”} [Ibn Hibban]

When the Messenger said the knot of al-Hukm, this means that the system of governance will change from Shurah to inheritance. These Hadith show that despite the knot of ruling being untied and passing leadership through inheritance, they (those in ruling) still remain Muslim as many knots after that he will be united the last one being Salah the most important. What proves this further more clearly in the following Hadith.

The Messenger (salallahu ‘alayhi wasallam) said: {“The first to change my Sunnah will be a man from Banu Umayyah”} [Silsilah Sahiha 1749] The change being mentioned here is the Sunnah of passing leadership through inheritance rule rather than the Ummah or the people of influence electing.

Despite this Hadith speaking about leaving the Sunnah which the Ulema agree was Mu’awiyah, not one scholar made Takfir of him because this changing of system of leadership is not Kufr. We cannot even apply Kufr Duna Kufr to Mu’awiyah or his son as they done Itjihad, upon which their incorrectness is one reward and this division is in addition to and different from ruling by other than what Allah revealed which is either Kufr Akbar or Asghar. We understand that the reason why he gave the ruling onto his son for the greater betterment of the Ummah and to maintain the unity and security. And we know the Hadith of the Messenger (salallahu alayhi wasallam) who said; {“If the Hakim makes ijtihad and is mistaken he gets one reward and if he is correct he gets two rewards.”}

Another point to mention is that we do not apply Kufr duna Kufr upon any of the Sahaba rather to those who came after them, the Messenger (salallahu ‘alayhi wasallam) said: {“If you hear my companions being mentioned hold your tounges.”}

It maybe you may say something or insult them without meaning to. Either you speak good aout them or leave the matter. Do not try to become a judge over them, what type of truthful judge can you claim trying to judge these people. How can you put yourself a judge in front of the giants of our Ummah who made history for us and established the Din.

There is more evidence relating to this concerning Hujaj, from Sunan Abu Dawud from Aasim who heard Hujaj who was on the Minbar and said: {“Fear Allah as much as you can, listen and obey to your Amir Abdul Malik, if I ordered the people to leave the mosque by this door and they go by another door, their blood becomes permissible for me. If I where to take out one tribe out of retaliation for this, Allah has made this Halal for me”}. Hujaj said regarding Abdullah Ibn Masud (who used to speak out against him) “O the one who hurts me who claims his recitation from Allah, his recitation is from the dirt of the poetry of the Jahil Arabs and not what Allah revealed to His Messenger.
We know that the Messenger (salallahu alayhi wasallam) said: {“If anyone who wishes to refresh his recitation of Quran the way Allah revealed go and listen to Abdul”} [Ahmad]

So you see the rejection of Hajaj of the Din.. despite this some Ulema did not make Takfir upon him and made some explanations and excuses applying Kufr Duna Kufr to him. The one who gives Fatawa without knowledge we do not call him a Kafir. The one who has a Fatwa from a person who has knowledge and is mistaken in it, the sin goes back to the person who gave it, this has been narrated from the Messenger which is showing the one who gives Fatawa without knowledge is sinful however not guilty of Kufr.

No One Lives for Eternity

Allaah Ta’ala said:
وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ أَفَإِيْن مِّتَّ فَهُمُ ٱلۡخَٰلِدُونَ ٣٤

Teachings3.jpg- And We granted not to any human being immortality before you (O Muhammad), then if you die, would they live forever? - [Anbiyya: 34]

Shaykh AbdulMuhsin said:

‘The Noble Ayaah indicates that the passage of a human is to pass away, and that Allaah did not make it such that anyone could live for eternity before the Prophet -sallAllaahu alayhi wa sallam, so eternity is not for the Prophet or for anyone else to remain. But rather everyone is moving towards passing away as Allaah Ta’ala said:
كُلُّ مَنۡ عَلَيۡهَا فَانٖ ٢٦ وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ٢٧

- Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever. -[Rahman: 26-27]

Some of the people of knowledge said: ‘The Mushrikoon used to reject his -sallAllaahu alayhi wa sallam – Prophet hood, and they would say: ‘Muhammad is a poet we await for him some calamity after some time, and perhaps he will die just like such and such poet died from such and such tribe. So Allaah Ta’ala mentioned that indeed Prophets before you died, and Allaah has power over His religion with victory and protection, this is how the Deen and Sharia of the Prophet is protected.’

With this Ayaah, it indicates that al-Khidr has indeed died, whether he was a Wali (friend of Allaah Azza wa Jal), or a Prophet, or Messenger, because he was a human being, and he was present at the time of Moosa –alayhim as-Salaam. And Allaah Azza wa Jal had indeed said:
وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ

- And We granted not to any human being immortality before you (O Muhammad) -

[From ‘Min Kanooz Qur'aan’ by Shaykh AbdulMuhsin p.118]

The Issue of the sightings of the moon 1434 A.Hopen original article

Clarification on the Sighting of the Moon for Shawwal 1434H

Teachings3.jpgThe Supreme Court in Saudi Arabia issued the following statement:

“Those who witness the moon should inform the nearest court. If the moon was not sighted on Tuesday. They should look for it Wednesday evening.”

Here the Saudi Supreme Court has indicated that the moon should be first looked for on Tuesday night, earlier than what many had been thought, because according to our first day of fasting, the 30th night (when the moon for Shawwal is looked for) would be on Wednesday night. This has raised some questions so the clarification is as follows:

Firstly, when the crescent for Ramadan was searched for in the Kingdom of Saudi Arabia, due to cloudiness throughout the Kingdom, it was not sighted. Therefore, acting upon the Hadeeth of the Messenger of Allah (Salla Allahu Alayhi wa salam) “And if it is hidden from you (due to cloudiness) complete the month of Sha’baan thirty days.” So firstly, the Kingdom, may Allah preserve them, acted in accordance to the Sunnah of the Messenger of Allah when determining the start of Ramadan.

Secondly, due to it being cloudy on the night when the crescent for Ramadan was being searched for, it was possible that the moon had actually been there and it is feasible that it was not there. This would mean if the moon was there, the Kingdom and those who followed them like many of the Salafees in the West began a day late. This means if the moon is sighted on Tuesday night, the Eid (1st of Shawwal) will be on this Wednesday. This means that we would only have completed 28 days of Ramadan, and the lunar month has to be 29 or 30 days.

Is this problematic? No this is not problematic for the following reasons:

1. As preceded we already acted in accordance to the hadeeth of the messenger of Allah “Fast when you see it and break your fast when you see it. If it is hidden from you, then complete Sha’baan 30 days.”

2. This happened in the time of Alee ibn Abee Talib (Radi Allahu Anhu). Waleed Ibn ‘Utbah said: “We fasted in the time of Alee and we did not see the moon of Ramadan (i.e. they completed Sha’baan 30 days) and itcame out to be 28 days! So when the day of Eidul Fitr arrived, he commanded us to make up an extra day (after the Eid).”

3. Shaykh bin Baaz rahimahullah issued a Fatwa that in the event of the month coming up short 28 days, the Muslims must make up a day. (Majmoo’ Fatawaa 15/159)

4. Islamically we did everything in our capability that we could do.

In the event the moon of Shawwal is not sighted on Tuesday, the Supreme Court requests that the people in Saudi look on Wednesday night, which would be the 30th night of Ramadan (remember the night precedes the day). Either it will be sighted Wednesday night and the Eid will be on Thursday and we will have completed 29 days of Ramadan without having to make up anything. If it is not sighted we will complete Ramadan 30 days and the Eid will be Friday and again, there is nothing that we have to make up. So these last two scenarios are entirely clear and what many of us had already anticipated -wa lillahil hamd.

Note: Those who have in their hearts hatred for the land of Tauheed may take this opportunity to mock or belittle the affair of rulings of the Islamic courts and following the Islamic legislation, and all of this is falsehood. This is because if the Muslim acts upon the prophetic narrations concerning the affair of cloudiness when the moon is being looked for (and did not see it), then they have sufficed themselves with this. Whatever Allah decrees after that is from His wisdom, and those who implemented the sunnah are free from blame.

Similarly, some astronomers may also take this occurrence and begin to demand the adherence to the astronomical calendar and to ignore going by the legislative sighting and this is also falsehood. We follow the athaar as was done by the Sahabah, those three praiseworthy generations and the Imaams of the sunnah and we do not innovate. What sufficed them indeed suffices us, as it was possible for them to rely on astronomical calculations but they did not and instead were taught by the Prophet to act based on the sighting of the moon.

Lastly, as it is known, the astronomical calendar also can be wrong at any given time as well.

And Allah knows best

Wednesday, July 29, 2015

Sustaining the Good Habits of Ramadan

After Ramadan do you breathe a sigh of relief? Do you easily fall back into the same habits of your pre-Ramadan self or do you try to uphold some of practices of Ramadan? Do you stop fasting for the whole year until the next Ramadan? Once Ramadan has passed, it is arguably more difficult to sustain the practices adopted during Ramadan than practicing these things in Ramadan itself. However, if we treat Ramadan as the training ground for the rest of the year, then we are sure to want to retain some of its lessons and practices.
Formation of Good Habits

1098499_494064080686352_1260650513_n.jpgWhile we might try to convince ourselves that Ramadan is a holy month and therefore requires more effort, it is important to remember that an act done consistently, even if a little, pleases Allah (glorified and exalted be He): ”And the most beloved of deeds to Allah are those that are continuous, even if they are few.” [Sunan an-Nasa'i]

But, how exactly can you maintain the heightened feelings of spirituality AFTER the holy month? If we are blessed enough to be able to see the next Ramadan? Do you want to enter it in the same state you entered this one?
Imam Shaafi’ once said, ‘”There is nothing more sacred after the fundamental obligations of faith than searching for knowledge” (Kitab al-Um).

Therefore, if we are to be seekers of knowledge throughout our lives then surely we should use each Ramadan to build upon our successes of the previous one?
Do Not Compare Yourself with Others

One easy way of becoming disheartened by the progress you have made as an individual during Ramadan is to compare yourself with others. Yes, your best friend may have read the Qur’an 4 times over during Ramadan but if you have completed half of it and last year you barely read a page, then this dear brothers and sisters is an achievement. It is extremely important – as Productive Muslim teaches and constantly reminds – to have sincere intentions and work hard.

Allah (glorified and exalted be He) reminds us in the Qur’an “do not despair of the mercy of Allah” [Qur'an: Chapter 39, Verse 53].

Have the faith that Allah (glorified and exalted be He) will be looking at your actions alone and not comparing you with anybody else.
Keep Up the Habit of Fasting

There are many hadiths to suggest the importance of fasting on Monday and Thursday:
Narrated Usamah ibn Zayd: “… The Prophet of Allah (glorified and exalted be He) used to fast on Monday and Thursday. When he was asked about it, he said: The works of the servants (of Allah) are presented (to Allah) on Monday and Thursday [Sunan Abi Dawud].

While it is clear that these fasts are not fard upon us, the benefits are obvious. Your stomach is easing back into its normal routine after a month of fasting so giving it days off are a good idea, and your spirituality will be heightened on a regular basis too. Also, for those people who have missed any fasts for whatever reason, this gives you the opportunity to beat procrastination and make up your outstanding fasts in good time.

In addition to the above recommended times for fasting, it was narrated from Abu Ayyub that the Messenger of Allah (peace and blessings of Allāh be upon him) said: “Whoever fasts Ramadan then follows it with six days of Shawwal, it is as if he fasted for a lifetime.” [Sunan Ibn Majah]

Also, Abu Dharr (may Allāh be pleased with him) said: The Messenger of Allah (peace and blessings of Allāh be upon him) said to me: “When you fast three days out of a month, then fast the thirteenth, fourteenth, and fifteenth.” [Jami` at-Tirmidhi]

Even non-Muslims are even beginning to see the health benefits of fasting intermittently throughout each month. Refer to this link for some examples of the health benefits.
Keep Your Dua Fresh

A previous ProductiveMuslim article emphasises the importance of keeping your dua fresh. Allah (glorified and exalted be He) reminds us that He listens and answers the call of all of His believers and worshippers. Allah (glorified and exalted be He) says in the Qur’an: ”I respond to the invocation of the supplicant when he calls upon Me.” [Qur'an: Chapter 2, Verse 186]

So don’t hold back. This is your chance to ask for everything that you want and need in life. Your chance to thank Allah (glorified and exalted be He) for your blessed existence. You have nothing to lose in asking Allah (glorified and exalted be He) for everything that you want.

Make a list for your duas. Don’t necessarily keep the same list as that of Ramadan. As your needs and life evolve over the years, your duas should evolve with you. If you think about it carefully, it makes no sense for your duas at the age of 30 to be the same as that of your dua swhen you were 15. So much is likely to have changed in those five years, especially In sha Allah your spirituality and religiosity. So ask yourself if your duas should also change.

To keep yourself productive, do not forget the following simple and short but powerful dua:

‘Allahumma inni ‘a’udhubika minal hammi walhuzni, Wal’ajzi walkasali, walbukhli waljubni, Wa dal’id-daiyni wa ghalabatir-rijal.’

‘O Allah, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being over powered by me.’
Trying to Change Too Much?

From experience you’re probably aware of the fact that New Year’s Resolutions are rarely stuck to past the month of January due to the sheer number of things people try to change in their lives at once.

If the above practices seem far too daunting to maintain throughout the year after Ramadan has finished, then focus on one area that seems sustainable for you. Again, do not concern yourself with anybody else. Focus on what works for YOU. Focus on maintaining what is achievable and right for YOU.

Your affair is between you and Allah (glorified and exalted be He) alone. Don’t let other people discourage you on your own spiritual journey.
How Can I Uphold the Productive Practices of Ramadan?

Below is a suggested list of steps to take to make a sustainable plan for maintaining the productive practices of Islam.

1. Compare yourself now to how you were after the previous year’s Ramadan.
How do you behave differently? How do you feel spiritually? Do you feel you could have done better in some areas? Make a list comparing the present you and the you last Ramadan. How are you different? If you have truly striven to participate fully in the holy month then I am sure you will have no problem completing this exercise.

2. Make a list of the practices that you adopted during THIS Ramadan. How was your life different during Ramadan compared with the rest of the year? Below are some points to consider:

Were you praying on time for every prayer?
Did you update your dua and keep it fresh?
Did you give more charity?
Did you sleep early and wake up early?
Did your diet and eating habits change? Were you eating lighter, healthier food? Were you following the sunnah of keeping “… one third of food, one third for drink and one third for air.” [Sunan Ibn Majah]
How about your patience? Did your attitude towards others change? Did you refrain from backbiting and/or slandering others?

3. From the above list, choose 1-3 areas that you wish to improve upon and maintain in the months before the next Ramadan.

The Sahabah (may Allāh be pleased with them) used to start preparing for the holy month 6 months beforehand. Yet we somehow convince ourselves that we only require a few weeks to do so! Set yourself a target of how you envisage yourself by the time you reach the next Ramadan In sha Allah. This way you can keep focused what it is you’re working towards.

The above steps are not exhaustive and we welcome your suggestions of what has worked for you in the past. Get interactive and share your tips, experiences and advice with other Productive Muslims!

About the Author:

Sadia Ashraf has a passion for education and being the change she wants to see in this world. She is currently an educator; always looking for new writing opportunities (see her blog for more: http://bit.ly/1OPMGGG); and has an interest in Islamic Education. Visit http://bit.ly/1gooQGC for more information on getting involved in a worthy Islamic Education Project.

Click to read more: http://bit.ly/1OPMFCo
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The Sunnah is (Wahy) Revelation from Allah

Shaykh Saalih Aal Shaykh Hafidhaullaah said in his explanation of ‘The superiority of Islam’:

wallpaper_seashore.jpg?w=470&h=344And the Sunnah is the sister of the Qur’an in that it is a revelation from Allah. And that the Sunnah is an explanation of the Qur’an and it expounds (in detail) on its (the Qur’an’s) rulings. It is from Allah.

Indeed Hassaan ibn ‘Atiyah rahimahullaah used to say:

“Jibreel used to descend upon the Prophet sallallaahu alayhi wa sallam with the Sunnah just like he used to descend upon him with the Qur’an.” [1]

Also it is authentically reported from him sallallaahu alayhi wa sallam that he said:

“Verily I have been given the Qur’an and it’s like with it.” [2]

And Allah azza wa jall said:

“Allah has sent down to you the Book and Al-Hikmah, and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad sallallaahu alayhi wa sallam).” [An-Nisa:113]

And Al-Hikmah (mentioned in the verse) is the Sunnah. So the command of the Prophet sallallaahu alayhi wa sallam is a command from Allah azza wa jall.

Footnotes:

[1] Collected by Imam Daarimi (587), Imam Abu Dawud in Maraaseel (1/361), Imam Marwazi in As-Sunnah (1/33) and Imam Lalaka’i in I’tiqaad Ahlus-Sunnah (1/83).

[2] Collected by Imam Abu Dawud (4604), Imam Ahmed (4/130), Imam Tabarani in Musnad Ash-Shamiyeen (2/137), Imam Marwazi in As-Sunnah (71) and Ibn Abdil-Barr in Tamheed (1/150) from the Hadith of Miqdaam Ibn Ma’d Yakrib radiallaahu anhu.

[Source: The superiority of Islam, by: Shaykh-ul Islam Muhammad Ibn Abdul Wahhaab - Explained by: Shaykh Saalih Aal Shaykh - page: 236.]

The Saheeh Sunnah is Wahy (Revelation) from Allah

Question: Firstly: I apologize for asking such a question, and so that there will be no room for doubt about my intention I will say that I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah, and I am completely content with Allah as my Lord, Islam as my religion and Muhammad (peace and blessings of Allah be upon him) as my Prophet. I am asking about the Sunnah, because there are many reports of a single hadeeth. For example, we may find in Saheeh al-Bukhari a hadeeth that appears in a form different than that in which it appears in Saheeh Muslim. Why isn’t the Sunnah like the Holy Qur’an? What is the difference between the Sunnah and the Holy Qur’an? Is the Sunnah part of the Wahy that was revealed to the Messenger (peace and blessings of Allah be upon him) or is it just his words and deeds? Is it one of the characteristics of Prophethood or what?

Praise be to Allah.

Firstly:

It is essential that it be established in the mind and heart of every Muslim that the Sunnah – which is the words, deeds and approval that are attributed to the Prophet (peace and blessings of Allah be upon him) – is one of the two parts of divine Revelation that were revealed to the Messenger of Allah (peace and blessings of Allah be upon him). The other part of the Revelation (Wahy) is the Holy Qur’an.

Allah says (interpretation of the meaning):

“Nor does he speak of (his own) desire.

4. It is only a Revelation revealed”

[al-Najm 53:3-4]

It was narrated from al-Miqdaam ibn Ma’di Yakrib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“Verily I have been given the Qur’an and something similar to it along with it. But soon there will be a time when a man will be reclining on his couch with a full stomach, and he will say, ‘You should adhere to this Qur’an: what you find that it says is permissible, take it as permissible, and what you find it says is forbidden, take it as forbidden.’ But indeed, whatever the Messenger of Allah forbids is like what Allah forbids.”

Narrated by al-Tirmidhi (2664). He said: It is hasan ghareeb with this isnaad. It was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (2870).

This is what was understood by the righteous salaf (may Allah be pleased with them):

Hassaan ibn ‘Atiyah said in al-Kifaayah by al-Khateeb (12):

Jibreel used to bring the Sunnah down to the Prophet (peace and blessings of Allah be upon him) as he used to bring the Qur’an down to him. End quote.

Narrated by al-Daarimi in his Sunan (588) and by al-Khateeb in al-Kifaayah(12). It was attributed by al-Hafiz in al-Fath (13/291) to al-Bayhaqi, and he said: With a saheeh isnaad.

The importance of the Sunnah is first of all that it explains the Book of Allah and is a commentary on it, then it adds some rulings to those in the Book of Allah.

Allah says (interpretation of the meaning):

“And We have also sent down unto you (O Muhammad sallallaahu alayhi wa sallam) the Dhikr [reminder and the advice (i.e. the Qur’an)], that you may explain clearly to men what is sent down to them, and that they may give thought” [al-Nahl 16:44].

Ibn ‘Abd al-Barr said in Jaami’ Bayaan al-‘Ilm wa Fadlihi (2/190):

The commentary of the Prophet (peace and blessings of Allah be upon him) on the Qur’an is of two types:

1 – Explaining things that are mentioned in general terms in the Holy Qur’an, such as the five daily prayers, their times, prostration, bowing and all other rulings.

2 – Adding rulings to the rulings of the Qur’an, such as the prohibition on being married to a woman and to her paternal or maternal aunt at the same time. End quote.

Secondly:

As the Sunnah is the second of the two parts of Revelation, it is inevitable that Allah will protect it, so as to preserve the religion from distortion and additions or subtractions.

Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/95):

Allah says (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]

“Say (O Muhammad sallallaahu alayhi wa sallam): “I warn you only by the Revelation (from Allah and not by the opinion of the religious scholars and others). But the deaf (who follow the religious scholars and others blindly) will not hear the call, (even) when they are warned [i.e. one should follow only the Qur’an and the Sunnah (legal ways, orders, acts of worship, and the statements of Prophet Muhammad sallallaahu alayhi wa sallam, as the Companions of the Prophet sallallaahu alayhi wa sallam did)]” [al-Anbiya’ 21:45]

Allah tells us that the words of His Prophet (peace and blessings of Allah be upon him) are all Wahy (revelation), and Wahy is undoubtedly Dhikr, and Dhikr is preserved according to the text of the Qur’an. Thus it is correct to say that his words (peace and blessings of Allah be upon him) are all preserved by Allah, may He be glorified and exalted, and He has promised that none of them will be lost to us, because that which Allah preserves can certainly not be lost at all; it has all been transmitted to us and Allah has established proof and left us with no excuse. End quote.

Thirdly:

Once it is established that the Sunnah is part of the Divine Revelation, it is essential to note that there is only one difference between it and the Qur’an, which is that the Qur’an is the word of Allah, may He be exalted, which was revealed verbatim to the Prophet (peace and blessings of Allah be upon him), whereas the Sunnah may not be the words of Allah, rather it is only His Revelation, so it need not necessarily come to us verbatim, but the meaning of it comes to us.

Once we understand this difference, we see that the point in transmission of the Sunnah is to convey the meanings, not the exact same words that were uttered by the Prophet (peace and blessings of Allah be upon him). Islam tells us that Allah only preserves the words of the Qur’an in full, and He preserves the general meanings of the Sunnah, and that which explains the Book of Allah, not the exact words and phrases.

However, the scholars of this Ummah throughout the early centuries strove to preserve the Shari’ah and the Sunnah. They have transmitted to us the words of the Prophet (peace and blessings of Allah be upon him) as he said them, and they distinguished between the reports that were right and wrong, true and false.

What one [the questioner] sees of multiple reports of a single hadeeth does not mean that there is any shortcoming in the preservation and transmission of the Sunnah. Rather the reports vary for numerous reasons, and once they are understood the answer will become clear.

Fourthly:

Reasons for multiple reports:

1- Multiple incidents

Ibn Hazm (may Allah have mercy on him) said in al-Ihkaam (1/134):

The existence of different versions does not represent a fault in the hadeeth if the meaning is the same, because it is proven that when the Prophet (peace and blessings of Allah be upon him) uttered a hadeeth he would repeat it three times, so each person would narrate it according to what he heard. This difference in the reports does not mean that the hadeeth is weak, if the meaning is the same. End quote.

2- Reporting the meaning

This is the most common reason for there being multiple versions of a single hadeeth. What matters in transmission of a hadeeth is that the meaning be conveyed. As for the wording, it is not the matter of worship as is the case with the Qur’an.

For example, the hadeeth “Actions are but by intentions” is also narrated as “Action is by intention” and “Actions are but by intention” and “actions are by intention.” The reason for these multiple versions is that the meaning was narrated. The source of the hadeeth is one, namely Yahya ibn Sa’eed from Muhammad ibn Ibraaheem from ‘Alqamah from ‘Umar (may Allah be pleased with him). It may be noted that the meaning that is understood from these sentences is the same, so what does it matter if there are multiple reports?

In order to be more certain that the narrator had transmitted the correct meaning of the hadeeth, the scholars would not accept a report of similar meaning unless it came from a scholar of the Arabic language, then they would compare his report with that of another trustworthy narrator; then they would be able to spot the mistake in narration if there was any mistake. There are many such examples but this is not the place to discuss them in detail.

3 – Narrator’s shortening of the hadeeth

i.e., the narrator memorized the hadeeth in its entirety, but he quoted only part of it in one place, and narrated it in full elsewhere.

For example: Abu Hurayrah (may Allah be pleased with him) narrated the story of the Prophet (peace and blessings of Allah be upon him) forgetting two rak’ahs of Zuhr prayer. The entire story was narrated from Abu Hurayrah, and it is one story. This indicates that the difference in reports is due to some narrators shortening it. See Saheeh al-Bukhaari, 714, 715, 1229.

4 – Mistakes

One of the narrators may have made a mistake, so he narrated the hadeeth in a way that it was not narrated by others. It is possible to spot the mistake by comparing the reports with one another. This is what was done by the scholars in the books of Sunnah and takhreej.

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in al-Jawaab al-Saheeh (3/39):

But Allah has preserved for this Ummah that which He revealed. Allah says (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption)” [al-Hijr 15:9]

So there is no error in the interpretation of the Qur’an or in the transmission of hadeeth or interpretation thereof. Allah guaranteed that there would always be in this Ummah those who would explain it and highlight evidence against the errors of those who err and the lies of those who lie. This Ummah will not agree on misguidance, and there will remain among them a group who will adhere to the truth until the Hour begins. For they are the last of the nations and there is no Prophet after their Prophet and no Book after their Book. When the nations before them changed, Allah sent a Prophet to show them the way with commands and prohibitions, but there will be no Prophet after Muhammad (peace and blessings of Allah be upon him) and Allah has guaranteed to preserve the revelation that He has sent down. End quote.

The Sunnah, as we explained at the beginning, is revelation (Wahy) from Allah, which explains to the people that which was revealed to them in the Book of Allah, may He be exalted, and it teaches them the rulings that they need to practise their religion. Even if the details or the basic principles are mentioned in the Book of Allah, we say: in this sense the Sunnah is one of the attributes of Prophethood and one of the missions of the Prophet (peace and blessings of Allah be upon him). The people still regard the Sunnah in this manner, whether it is mentioned in books or in oral reports which may differ in some wording or in different contexts. None of that gives cause to doubt its status or worry that it has not been preserved properly or to dispute its validity as evidence or to say that the people have no need of it, despite the many difference among people about theoretical and practical issues.

The great scholar Shaykh ‘Abd al-Ghani ‘Abd al-Khaaliq (may Allah have mercy on him) said:

We do not find in the books of al-Ghazali or al-Aamidi or al-Bazdawi, or any of the scholars of usool who follow their method of writing, any suggestion or hint of any dispute with regard to this matter. They are the ones who examined all the books and madhhabs of the earlier scholars and studied the disputes, even the odd views, and they took great care to refute them.

Then he quoted from the author and commentator of al-Musallam: The Qur’an, Sunnah, scholarly consensus and analogy are the valid foundations of Islam, as is discussed in the field of ‘ilm al-kalaam. But the scholars of usool focused on the validity of scholarly consensus and analogy, because there were too many foolish people who tried to undermine their validity, such as the khawaarij and Raafidis (may Allah humiliate t hem). As for the validity of the Qur’an and Sunnah, the Ummah is unanimously agreed on that, which is why there was no need to discuss their validity. End quote.

See: Hujjiyyat al-Sunnah (248-249).

And Allah knows best.

Taking desires as your god

“Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?” [Al-Jaathiyah: Ayah: 23]

578883_214145855381908_879190605_n.jpg?wImam Sa’di (rahimahullaah) said:

”Have you not seen” the misguided man ”who takes his own lust (vain desires) as his ilah (god)”? Whatever is desirous to him, he follows it; regardless whether it is pleasing to Allah or angers Him. ”And Allah knowing (him as such), left him astray” because he neither deserves guidance nor is he to be purified by way of it. ”(Allah) sealed his hearing and his heart”; he does not listen to what benefits him and he is unaware of good. ”(Allah) put a cover on his sight” which prevents him from seeing the truth. ”Who then will guide him after Allah?” That is: There is none to guide him, for indeed Allah closed the doors of guidance from him and opened for him the doors of deviation. And Allah did not do any wrong to him, rather he was the one who oppressed himself and was the cause of preventing the mercy of Allah for himself. ”Will you not then remember” that which is of benefit to you and follow it, and that which is harmful for you and avoid it?

[See Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan]

On the Toppling of Muhammad Mursi in Egypt: The Path Through Which You Came to Power Is the Path Through Which You Went From Power

The Question:

Teachings1.jpgThis person says: There is one who says the attainment of power by the Ikhwaan in Egypt is like the Believers being aided in the battle of Badr and when they fell it was like the battle of Uhud. Amongst them are those who say this is a struggle between Islaam and kufr?

From the answer of Shaykh Muhammad Bin Hadee (excerpts):

We have heard this just as you have heard it, how much of Islaam have they implemented? By Allaah, I wont hide it from you, I wished that they would complete four years (in power) so that the proof can be cut off completely, so that all the people can see how much of Islaam they implement. This is the first thing.

The second thing is that the command of Allaah is in effect and His will dominates, there is none to repel his decree and judgement, the Sublime and Exalted.

Thirdly, they have passed over a year, what have they done therein?

Fourthly, who is the first deputy (minister)? A Christian.

Fifthly, before they took power, they said cutting and lashing are not from the Sharee’ah, this is their leader (Mursi) who went to a debate before he became a leader, before the elections, when he was nominated, he said cutting and lashing is not from the Sharee’ah, it is ijtihaadiyyah, they are matters of (individual) jurisprudence, and this is present, recorded with his voice, this Internet preserves everything, return to it and you will find it with his voice and picture… so where is this (alleged) support (for Ikhwan) which resembles the day of Badr?

In any case, they are callers to democracy from the very first day. And I myself – leave us aside – I heard him say that the rule belongs to the society and its source is the society, it is not Allaah, the Sublime and Exalted, “Verily, the command belongs to Allaah, He has ordered that you worship none but Him”, they have caused us to perish by its frequent repetition, by (their) takfeer of the Muslims in general because they (the Muslims) do not implement (the rule of Allaah) as they (the Ikhwan) claim. So now, when (the current situation) has come, (this slogan) has not returned, “the rule belongs to the society”, he came himself today, having said (prior) if a thousand, I don’t know, ten thousand, if they sign that they do not want me, then fine, I will stand down (from power). And now there are millions who have come, they don’t want you, so now the moment of truth has come.

Sixth, the path through which you came (to power) is the path through which you went (from power). The path through which you came was Tahrir Square, correct or not? And al-Qaradawi came and whoever was with him, they gave sermon therein and prayed Jumu’ah with the people, and afterwards you took power. Now, it is the very same way through which you stepped down from power. The route through which you entered (into power) you returned leaving (from power), Tahrir Square, it is one and the same, both coming and going…

Ninth, they (the Ikhwan) said that these governments are the tail-ends (stooges) of America and they are with the Jews and with Israel. As soon as they took power they renewed the treaties with Israel, and America is the one that pressurized them, it said “except the ratified clauses, treaties and agreements with the previous government” (i.e. that they have to be maintained), and Mursi did not come (to power) except after America ascertained that they will not change the rule as it relates to Israel pertaining to the treaties and you may have seen this and heard this. Fine, (now), how on that day was that one (Mubarak) a kaafir and now, the second one who renews is not a kaafir? We do not make takfir of any of them, however upon their speech (that of the Ikhwan), how were Husni (Mubarak), Sadat and other than them, disbelievers because they ratified the agreements. Fine, (now) the one who renews the agreements, emphasizes them and makes them firm? …

Thursday, July 16, 2015

Ijmaa‘ (scholarly consensus): definition, types and conditions

I would like to know what ijmaa‘ is, and what are its types and conditions?

Fatwa5.jpgPraise be to Allah.

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

In linguistic terms, ijmaa‘ means resolve and agreement.

In shar‘i terms, it means the agreement of the mujtahids of this ummah after the death of the Prophet (blessings and peace of Allah be upon him) on a shar‘i ruling.

By saying “agreement” we exclude differences of opinion; if there is a difference of opinion, even from one person, then we cannot say that there is ijmaa‘.

By saying “the mujtahids” we exclude the common folk and those who follow or imitate scholars; it does not matter whether they agree or disagree.

By saying “this ummah” we exclude the consensus of others, which carries no weight.

By saying “after the death of the Prophet (blessings and peace of Allah be upon him)” we exclude their agreement at the time of the Prophet (blessings and peace of Allah be upon him); ijmaa‘ or consensus at that time does not count as evidence, because evidence is established by the Sunnah of the Prophet (blessings and peace of Allah be upon him), whether in word or deed or by approval. Hence if a Sahaabi says “We used to do” or that they (i.e., people) used to do such and such at the time of the Prophet (blessings and peace of Allah be upon him), this is indicative of the approval of the Prophet (blessings and peace of Allah be upon him), according to consensus.

By saying “on a shar‘i ruling”, we exclude their agreement on a rational or human ruling, which has nothing to do with the matter under discussion, because we are talking about looking for ijmaa‘ as one of the kinds of shar‘i evidence.

Ijmaa‘ counts as evidence on the basis of a number of pieces of evidence, including the following:

1. The verse in which Allah, may He be exalted, says (interpretation of the meaning): “Thus We have made you (Muslims), a Wasat (just) (and the best) nation, that you be witnesses over mankind” [al-Baqarah 2:143]. The words “witnesses over mankind” include testifying about their deeds and judging their deeds, and the words of the witness may be accepted.

2. The verse in which Allah, says (interpretation of the meaning): “(And) if you differ in anything amongst yourselves” [an-Nisa’ 4:59] indicate that whatever they agreed upon is sound and correct.

3. The Prophet (blessings and peace of Allah be upon him) said: “My ummah will not unanimously agree on misguidance.”

4. We say: If the ummah unanimously agrees on something, it must be either true or false. If it is true, then it is proof. If it is false, how can this ummah, which is the dearest of nations to Allah since the time of its Prophet until the onset of the Hour, agree on something false with which Allah is not pleased? This is quite impossible.

Types of ijmaa‘

Ijmaa‘ is of two types: definitive and presumptive.

1. Definitive is that which well known and well established, such as consensus that the five daily prayers are obligatory and that zina (fornication, adultery) is haraam. No one can deny that this type of ijmaa‘ is proven and established, or that it constitutes proof in and of itself, or that the one who rejects it becomes a kaafir, unless he is ignorant and may be excused for his ignorance.

2. Presumptive is that which can only be known by means of research and study, where the scholars may differ as to whether is ijmaa‘ (on a particular issue) or not. The most correct scholarly opinion concerning that is the view of Shaykh al-Islam Ibn Taymiyah, when he said in al-‘Aqeedah al-Waasitiyyah: The type of ijmaa‘ that is to be accepted is that of the righteous early generations (as-salaf as-saalih), because after their time there was a great deal of disagreement and the ummah spread far and wide. End quote.

It should be noted that the ummah cannot agree on something that is contrary to an unabrogated, clear, saheeh text, because it can only agree on what is true. If you see consensus that you think is contrary to that, then it must be one of the following: either the evidence is not clear, or it is not saheeh, or it is abrogated, or there is a difference of opinion concerning the matter of which you were not aware.

Conditions of ijmaa‘:

There are certain conditions for ijmaa‘, such as:

1. It should be soundly proven in the sense that it is either well known among the scholars or transmitted by a trustworthy narrator who has read widely.

2. It should not have been preceded by a well-known difference of opinion. If that was the case, then there is no ijmaa‘, because scholarly opinions are not invalidated by the death of their authors.

Ijmaa‘ does not cancel out a previous difference of opinion; rather it prevents differences of opinion from arising.

This is the most correct view, because of the strength of its argument.

And it was said that the second condition is not stipulated, so it is valid in a later period for there to be consensus on one of the previous opinions and for that to serve as proof for those who come afterwards.

According to the majority, it is not essential that those who unanimously agree all die when still holding this view for ijmaa‘ to be established; rather ijmaa‘ is established as soon as they (the scholars of a particular era) agree, and it is not permissible for them or anyone else to go against it after that, because the condition for the establishment of ijmaa‘ do not include any stipulation that the era (of the scholars who reached this consensus) should have come to an end with their passing. As ijmaa‘ is established at the moment they agree (on a particular issue), there is nothing that could cancel it out.

If one of the mujtahids (scholars) says or does something and that becomes well known among the mujtahids, and they do not denounce it even though they are able to do so, then it is said that there is ijmaa‘. It was said that this establishes that there is ijmaa‘; others said that it is may be regarded as proof but not ijmaa‘; and others said that it is neither ijmaa‘ nor proof. And it was said that if they all passed away before denouncing it then it is ijmaa‘, because their silence until the time of their death, even though they were able to denounce it, constitutes proof of their agreement. This is the view that is most likely to be correct.

Al-Usool min ‘Ilm al-Usool, 62-64

And Allah knows best.

Islam Q&A

Wednesday, July 15, 2015

Ruling on taking off the niqab in foreign countries

I am very confused and I would like to find out the ruling. I took off my niqab because people were staring at me, because my husband said, “I don’t like to look at you.” That is because all the people are looking at me and finding it (my niqab) strange. My husband decided that I should take it off, because he said: I do not want people to look at you but you are attracting attention to yourself by wearing the niqab. So I took the niqab off, but I am very sad about what I have done; but my husband told me that it is sufficient to wear the Islamic abayah and hijab and cover completely except the face. What should I do? What is the ruling? Is that permissible or not? Is it permissible for me to wear a jacket over the abayah when it is cold, because I heard that wearing the jacket is not permissible because it shows the woman’s shoulders and the shape of her body. What is the ruling if I drive by myself to work and I work on my own in some place?

fatwa2.jpgPraise be to Allah.

Firstly:

It is obligatory for a woman to cover all of her body in front of non-mahram men, including the face. This is the correct opinion, as explained previously in the answer to question no. 11774.

The woman is obliged to adhere to that even if she is in a non-Muslim society, out of obedience to her Lord and adherence to her religion. It does not matter if people stare or find it strange. Usually this astonishment fades after awhile, when the woman becomes known in her neighbourhood and the area around her.

The fuqaha’ have stipulated that for it to be permissible for a Muslim to live in a non-Muslim country, the Muslim should be able to practice his religion openly. If he is not able to practice his religion openly, it is haraam for him to stay there and he is obliged to migrate if possible.

Secondly:

There is nothing wrong with wearing a jacket on cold days, on condition that it be worn under the khimaar. Thus the problem of showing the size of the shoulders and shape of the body will be avoided. If it is not possible to wear it beneath the khimaar, then the jacket should be large and not show the true size.

Thirdly:

It is permissible for a woman to work on her own in a place, if she is safe and can avoid being alone with non-mahram men, by leaving the door open or by having the front of the place made of glass, and so on; she should also limit conversation to what is necessary.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: I heard that it is permissible for a woman to work in buying and selling. Is that permissible if I adhere to hijab?

He replied: Yes, it is permissible for a woman to work in buying and selling, or renting, on condition that this does not lead to anything that is forbidden in Islam and this is how it has always been among the Muslims. We see that in the case of ‘Aa’ishah the Mother of the Believers (may Allah be pleased with her): Bareerah came to her asking for help in freeing herself from slavery. Then ‘Aa’ishah bought her from her masters (and subsequently manumitted her). This is how people are nowadays: a woman may go to a store and buy something from the shopkeeper, and he may sell to her. Similarly, a woman may have property that she rents out. The point is that there is nothing wrong with a woman buying and selling, but that is subject to the condition that it does not lead to anything that is forbidden in Islam. If it does lead to something that is forbidden in Islam, such as mixing with men in a haraam manner, then it is not permissible.

End quote from Fataawa Noor ‘ala ad-Darb.

And Allah knows best.

Islam Q&A

Her sister has Down’s syndrome; does she have to offer expiation because of not fasting?

I have a sister who has Down’s syndrome. She reached puberty at the beginning of this year and she cannot fast. Should we pay fidyah on her behalf, or what? How much is it?

Fatwa1.jpgPraise be to Allah.

Firstly:

Down’s syndrome is a genetic disorder; it includes delays in the development of cognitive ability and physical growth. The external signs of Down’s syndrome include a crease in the eyelids, short neck and hands, and poor muscle tone.

Secondly:

For fasting to be obligatory, it is stipulated that one should be of sound mind, because of the words of the Prophet (blessings and peace of Allah be upon him): “… The Pen has been lifted from three: from the insane person whose mind is deranged until he comes to his senses, from the sleeper until he awakens and from the child until he reaches maturity…” Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood.

If your sister is affected by a delay in cognitive ability to the extent that she has not been able to reach the level of discernment, and she does not understand the teachings of Islam, then in this case she is not obliged to fast or to make up missed fasts, and you do not have to pay the fidyah on her behalf, because she is not accountable in the first place.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (6/324): Anyone who does not have cognitive ability is not accountable, and none of the obligatory duties of Islam are binding upon him, such as prayer, fasting and feeding the poor instead of fasting. In other words, he does not have to do anything at all, with the exception of financial obligations. End quote.

And Allah knows best.

Islam Q&A

Concerning Various Groups Giving Da’wah

Question: The groups giving Da’wah have increased these days, and the callers to Allah have also increased, but the response is minimal. What is the underlying problem for this?

rope.jpg?w=470&h=255Answer: We say:

Firstly: We do not encourage the increase of numerous groups in Da’wah or any other field. We desire one true group, which will call to Allah upon knowledge.

As for the spreading of groups and the increase in various methodologies, then this is what causes division and disharmony.

Allah Subhanahu wa ta’ala says:

“And do not dispute (with one another), for you will lose courage and your strength will depart.” (Surah Al-Anfal:46)

And He says:

“And do not be like those who split up and differed.” (Surah Aali ‘Imraan: 105)

And He says:

“And hold tight to the rope of Allah, all of you together, and be not divided.” (Surah Aali Imraan: 103)

We desire one group (Jam’aah) that will be upon the correct methodology and the correct Da’wah, even if its adherents may be scattered across different lands. For indeed, their point of reference will be one and the same and they will all refer and consult with one another and thus support one another. This is what is necessary. As for having numerous groups that are not upon the methodology, then nothing will result from this except differing.

Secondly: There is no doubt that if there is sincerity in the caller, this will have an effect on the one being called. So if the caller is sincere in his intention, and he gives Da’wah based upon correct methodology and calls upon insight and knowledge of what he is calling to, then this will have an effect to himself or calls to partisanship or to a deviant group or to fanaticism, even though he may call to Islam, then this will have no beneficial result and it has nothing to do with calling to Islam at all.

And likewise, if he calls the people to the Book of Allah and the Sunnah of His Messenger (sallallahu alaihi wa sallam), but yet does not act upon what he calls to, this also is one of the same that chase people away from it. Allah knows what is in the hearts and He knows what a person does regardless of where he is. So if he manifests opposition to Allah when he is alone, yet when he is in front of people, he appears as if he is calling them to good, when he himself is upon the opposite of this, this will have no effect and this (good) deed will not be accepted from him, because Allah has not blessed his Da’wah.

Look at the example of the sincere callers and what fruits came as a result of their Da’wah, even though they came alone and had many opponents, such as Shaykh-ul-Islam Ibn Tamiyyah and his students, Shaykh-ul-Islam Muhammad bin ‘Abdul Wahhaab, and others. And then look at all the callers out there today, and all the groups pf Da’wah that exist, but which have little effect and little benefit. You will come to realize that what is important lies in the “how” and not the how many.

[Beneficial Answers To Questions On Innovated Methodologies By Shaykh Saalih Al-Fawzaan pg.50]

He does not pray in the Prophet’s Mosque so that he can pray behind an imam who he thinks helps him to have better khushoo‘ (focus) in his prayer

We were staying close to the Prophet’s Mosque in Madinah during the last ten nights of last Ramadan. One of the young men used to pray all the obligatory prayers in the Haram except for ‘Isha’ prayer, Taraweeh and qiyaam, which he prayed elsewhere on the basis that he could not focus on the prayer or feel at ease because of the voice of one of the imams of the Haram. He says that he did not want to waste the last ten nights of Ramadan, and the most important thing to him was his spirituality. One of those who were observing i‘tikaaf said: “I am observing i‘tikaaf for all of the day, except at the time of ‘Isha’ and qiyaam, which I pray outside the Prophet’s Mosque.” What do you think, may Allah preserve you?

Fatwa2.jpgPraise be to Allah.

Prayers offered in the Prophet’s Mosque bring a greatly multiplied reward.

Al-Bukhaari (1190) and Muslim (1394) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else, except al-Masjid al-Haraam.”

This hadeeth includes both obligatory prayers and naafil prayers that it is mustahabb (recommended) to offer in congregation in the mosques, such as Taraweeh.

The scholars of the Standing Committee for Issuing Fatwas said:

It is mustahabb to offer naafil prayers at home, whether they are regular Sunnah prayers (ar-rawaatib) or otherwise, except those which Allah has prescribed should be offered in the mosque, such as the two rak‘ahs offered when entering the mosque (tahiyyat al-masjid or greeting the mosque); those which Allah has prescribed should be offered in congregation, such as Taraweeh and the eclipse prayer, which should be offered in the mosque; and Eid prayers and prayers for rain (istisqa’), which should be offered in the musalla (prayer place).

End quote from Fataawa al-Lajnah ad-Daa’imah, 7/239

With regard to your companion not praying Taraweeh in the Prophet’s Mosque for the reasons you mentioned, undoubtedly khushoo‘ (proper focus) in prayer and presence of mind in prayer is something to be sought, and a beautiful voice in recitation of the Qur’an helps with that and has an impact on the listener. If your companion was going to pray in another mosque and that would help him to have better focus, then there is no blame on him. He may have forsaken the virtue of the place and been keen to attain a virtue that has to do with the prayer itself, namely khushoo‘. If there is a conflict between two virtues – as is the case with your companion – then precedence should be given to the virtue that has to do with the act of worship itself.

Shaykh Ibn Jibreen said:

A beautiful voice and good recitation have an impact on the heart and help to bring about presence of mind and physical stillness, and enable one to be affected by the words of Allah, may He be exalted, and to enjoy listening to them, which may be a means of understanding them, comprehending their meaning and appreciating their miraculous nature, eloquence and style. All of that is in turn leads acting upon them and accepting their guidance. So the one who looks for a reciter with a beautiful voice who recites the Qur’an well, has memorised it, whose recitation helps him to focus and is unhurried in his prayer is not to be criticized. One should look for such an imam to pray behind, even if the place is far away, and this imam is to be preferred over one who does not recite well, or makes many mistakes, or does not have a pleasant voice, or does not make his voice beautiful when reciting Qur’an, or who recites too quickly, or is not unhurried in his prayer, or does not sound focused in his recitation, even if his mosque is nearby. End quote.

Fataawa ash-Shaykh Ibn Jibreen, 24/28

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

The questioner asked whether it is better to observe i‘tikaaf in al-Masjid al-Haraam or elsewhere.

The answer is: Yes, observing i‘tikaaf in al-Masjid al-Haraam is better than observing i‘tikaaf in other mosques. The next best is observing i‘tikaaf in the Prophet’s Mosque, then doing so in al-Masjid al-Aqsa, then other mosques, the next best then the next best.

But here there is an issue that we should highlight, which is that paying attention to the act of worship itself is more important than paying attention to its time and place. In other words, the virtues pertaining to the act of worship itself are more important than the virtues pertaining to its time or place. That is, if a person’s i‘tikaaf in a mosque other than the three mosques will be more perfect, with a stronger focus on humility before Allah, may He be glorified and exalted, in his worship, then observing i‘tikaaf in those mosques is preferable, because this advantage has to do with the act of worship itself.

The scholars think that being able to walk rapidly (raml) in tawaaf al-qudoom (tawaaf of arrival, in the first three circuits) is more important than getting close to the Ka‘bah. They explained that by noting that walking at a rapid pace is a virtue that has to do with the act of worship itself, whereas getting close to the Ka‘bah is a virtue that has to do with the place; paying attention to matters that have to do with the act of worship itself is more important than that which has to do with the place. This is a point which people, especially seekers of knowledge, should pay attention to, namely focusing on the virtue of the act of worship itself more than focusing on the place or time. End quote.

Fataawa Noor ‘ala ad-Darb, 205/4-5

The shaykh also said:

Undoubtedly i‘tikaaf observed in one of the three mosques to which journeys may be made is better, and there is no difference of scholarly opinion on this point, except if observing i ‘tikaaf in his own mosque will lead to greater khushoo‘ and focus of mind, and he will be safe from noise and disturbance, and seeing inappropriate scenes. In that case, we say that his own mosque is preferable. End quote.

Sharh al-Kaafi, 4/159

What appears to us to be the case is that there is nothing wrong with what your companion did, even though the imams of the Haramayn are carefully selected from among those who recite well and have pleasant voices.

With regard to one of those who are observing i‘tikaaf going out to pray ‘Isha’ and qiyaam outside of the Prophet’s Mosque, his i‘tikaaf is not valid, because he has gone out of the mosque unnecessarily.

What he should do is either observe i‘tikaaf for all of the last ten days in the Prophet’s Mosque, and not go out except in the case of necessity, which is best;

Or he should observe i‘tikaaf in the mosque where he is going to pray, so that he will attain the reward of observing i‘tikaaf in the last ten days, and thus he will have followed the example of the Prophet (blessings and peace of Allah be upon him).

And Allah knows best.

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