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Archive for January, 2011

The Shaykh once rode in an old car of a dear friend which happened to break down a lot. So, along the journey, the car broke down and the Shaykh said to the driver:

“Stay where you are, I will get out and push the car”

So the Shaykh got out and pushed the car himself until it started up again.

Such was the extent of the humility of the Shaykh (rahima-hullaah).

al-Jaami’ li-Hayaat al-‘Allaamah Muhammed ibn Saalih al-Uthaymeen – Page 42


http://www.fatwa-online.com

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I am the one in need of Allaah, ‘Abdul-Muhsin ibn Hamad ibn ‘Abdul-Muhsin ibn ‘Abdullaah ibn Hamad ibn ‘Uthmaan Aal-Badar; and the family of Aal-Badar is from Aal-Jalaas from the tribe of ‘Unzah which is one of the tribes of al-‘Adnaaniyyah and my great-grandfather ‘Abdullaah added the name ‘Abbaad and some of his children later became known by this name. My mother was the daughter of my paternal uncle – Abu Sulaymaan ibn ‘Abdullaah Aal Badar.

I was born just after Salaat al-‘Ishaa. on a Saturday night corresponding to the 3rd of Ramadhaan 1353 A.H. in the city of Az-Zulfah which is 300 kilometres north of Riyadh.

I learnt to read and write from the noble teachers ‘Abdullaah ibn Ahmad al-Munay’ and then Zayd ibn Muhammed al-Munayfee and then ‘Abdullaah ibn ‘Abdur-Rahmaan al-Ghayth under whom I completed the Qur.aan and then Faalih ar-Roomee.

When the elementary school was established in az-Zulfah in 1368 A.H, I transferred there to the second year (level). When I completed my elementary studies in 1371 A.H, I then transferred to the Ma’had al-‘Ilmee in Riyadh the following year. I then transferred to the faculty of Sharee’ah.

During my final year at the faculty, I was appointed a teacher at the Ma’had al-‘Ilmee in Buraydah on 13th Jumaada al-Oolaa 1379 A.H. Then at the and of the academic year, I returned to Riyadh to sit my final exams at the faculty. Allaah blessed me by my graduating (with the highest grades) and I came first from amongst all my fellow students who were 80 (in total) – and who were the fourth set of graduates from the faculty of Sharee’ah. As such, I also came first in (all) the three previous years. When I recieved my certification from the Ma’had al-‘Ilmee in Riyadh in 1380 A.H, I turned to teaching at the Ma’had al-‘Ilmee in Riyadh.

When al-Jaami’ah al-Islaamiyyah (Islaamic University) in Madeenah was established, Allaah blessed me by being amongst those who were selected to teach there by the noble Shaykh, Muhammed ibn Ibraaheem Aal ash-Shaykh. The first faculty which was established was the faculty of Sharee’ah which began classes on Sunday 2nd Jumaada ath-Thaaniyah 1381 A.H. – and from the favours of Allaah upon me was that I was the first to teach a lesson on that day. From that day until now I have taught at the University and there is no-one at the University who has taught there longer since it was established other than me.

On 30th Rajab 1393 A.H I was appointed a deputy to the president of al-Jaami’ah al-Islaamiyyah after being selected by King Faysal for this post. I was one of three who was proposed by the noble Shaykh ‘Abdul-Azeez ibn ‘Abdullaah ibn Baaz who was then the president of the University.

I remained at this post until 26th Shawwaal 1399 A.H whereby I asked him to excuse me after I felt an urge within myself during the first two years of these six years when I was second-in-charge; and when the noble Shaykh ‘Abdul-Azeez ibn ‘Abdullaah ibn Baaz transferred to the presidency of the Department of Knowledge-based Research and Legal Rulings, I became first in command. And during those six years, I was only able to teach 2 lessons a week to the fourth year students at the faculty of Sharee’ah. During this time, I felt an enormous responsibility and a heavy burden (due to my position as president of the University) that I exerted myself – such that I hope it counts much with Allaah – and in those six years I was able to oversee the implementation of a new policy at the University whereby it changed from being a government entity to an institution and then the establishment of the Department of Higher Studies for both Masters and Doctorate programmes and the establishment of the faculty of the Noble Qur.aan and Islaamic Studies, the faculty of Hadeeth and Islaamic Studies and the faculty of Arabic Language.

During this time, the size of the land granted for the University increased many-fold.The University completed architectual plans for the new faculties, granting them the highest priority, increasing the number of students at the University to 20,000. These plans incorporated all the needs of this large number in terms of the (different) faculties, the departments and centres, student accomodation and services and other than these. During this time, the University printing press was also established.

My first trip outside the city of az-Zulfah was to Makkah to perform Hajj in 1370 A.H. and thereafter to Riyadh to seek knowledge at the Ma’had al-‘Ilmee.

I still possess my notebooks of the different years of my elementary studies starting from the second year and they are the most beloved and precious of all that I possess.

The first book I ever had in my personal library was a copy of ((Buloogh al-Maraam)) of al-Haafiz Ibn Hajar al-‘Asqalaanee. I acquired it before I began my elementary studies, whereupon I have written in my own handwriting the date of 6th of Muharram 1368 A.H.

And from the most beloved of all things to me is my immense love for the companions of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) and radhi-yallaahu ‘anhum, and my hatred for those who hate them. Allaah has blessed me with sons and daughters, and I have named four of my sons the names of the rightly-guided Khulafaa. after having named one of them after the Prophet Muhammad (sal-Allaahu `alayhe wa sallam). And I named some of my daughters the names of the Mothers of the Believers, after having named one of them Faatimah, the leader of the believing women.

And this is some of what I recall about myself, which I have penned just as a reminder of the blessings of Allaah, and how short I fall and what little I have done (in this life) for the Hereafter. I ask Allaah to grant me success in being truthful in speech, and sincere in my actions and to attain beneficial knowledge and actions in accordance to it, indeed He is the All-Hearing and Responding.

……….
Note: I, Abu ‘Abdullaah, had been searching for the biography of the noble Shaykh ‘Abdul-Muhsin al-‘Abbaad for some time now. Finally, I approached the Shaykh himself to see if he could direct me to any source. He simply refused, saying “…there is no need, there is no need”. I persisted, saying that this is only to inform the English-speaking Muslims of the scholars of our time, whereupon he still insisted: “…there is no need”. I then decided to approach his son, Shaykh ‘Abdur-Razzaaq al-‘Abbaad who directed me to the only published source where the Shaykh’s biography is written, namely the book: ((ar-Radd ‘alaa man Kaththaba bil-Ahaadeeth as-Saheehah al-Waaridah fil-Mahdee)). Since this book is now out of print, I had been searching for it for a while when I received a copy on Sunday 3 November 2002, and in my excitement to publish the noble Shaykh’s biography, I set about translating it immediately.

Finally, the Shaykh penned his biography above back in the year 1402 A.H., some 20 years ago, and still to this day he is driven to the University to teach tawheed to 3rd year students at the faculty of Sharee’ah – I bear witness to this since I am very fortunate to have him teach our class also. It must be noted, that the Shaykh has long passed compulsory retirement age, however, he still chooses to teach at the University without pay. May Allaah (Subhaanahu wa Ta’aala) bless our noble Shaykh ‘Abdul-Muhsin al-‘Abbaad and increase him in good health, aameen.

—————-
Reference:
http://www.fatwa-online.com

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Shaykh al-Albaani (rahimahullaah) answers:

“This is the current understanding in people’s minds, except few of them. I will explain that with an example: a man bears witness that none has the right to be worshiped but Allaah and that Muhammad [sallAllaahu ‘alayhi wa sallam] is the Messenger of Allaah, and he prays, fasts and so on, but he rejects an aayah from the Qur’aan. This (man) has disbelieved or not disbelieved? He has disbelieved. Has he associated partners with Allaah? That which is correct is that he has associated partners with Allaah. Every kaafir is a mushrik and every mushrik is a kaafir; there is absolutely no difference between the two words…

Whoever disbelieves has associated partners with Allaah, and whoever associates partners with Allaah has disbelieved; there is no confusion about that. The evidence for this is if we remember the conversation of the believer and the disbeliever in Surat ul-Kahf: {And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields) / Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them / And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’} – pay attention now – {And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: ‘I think not that this will ever perish / And I think not the Hour will ever come-}. According to your wrong understanding, this (man) has disbelieved but not associated partners with Allaah and he (merely) denied the Resurrection. He (then) said: {-and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him’ / His companion said to him during the talk with him:-} {-‘If you see me less than you in wealth, and children, / It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt) from the sky, then it will be a barren slippery earth / Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it’ / So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: ‘Would that I had ascribed no partners to my Lord!’}
Therefore, when he denied the Resurrection, he associated partners with Allaah.

So, whoever disbelieves in something that has come in the Book (Qur’aan) or the Sunnah, then he is (also) a mushrik during his state of disbelief. This is with respect to the Qur’aanic text, so what is the intellectual aspect? The answer is that (Allaah), the Most High, said: {Have you seen him who takes his own lust (vain desires) as his ilah (god)?} Therefore, whoever disbelieves with some disbelief, he is (also) a mushrik, because he himself made his logic to be a partner with His Lord, the Blessed and Most High. Thus, do not differentiate between kufr (disbelief) and shirk (associating partners with Allaah).”

Source : asaheeha translations

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

“Indeed in this time there has appeared a people who say: “the matter is an issue of difference of opinion” , so we say: when there is ikhtilaaf the proof should be followed, we have not been requested to use the kilaaf of the people and the opinions of the people a source of worship rather we have been requested to use the proof as a source of worship… so it is waajib to return to the Book of Allaah and Sunnah of the Messenger. As for the one who chooses the opinion that coincides with his desires even if opposes the daleel then this person is misguided , he worships his own desire, as for the one who worships Allaah then he chooses that which is proof based from the Book of Allaah and Sunnah of the Messenger , alaihi as-salaatu was-salaam”.

Reference: His Sharh on Sharhus Sunnah, page 147-148, print: ar-Rushd.

He , may Allâh preserve him, also said:

“No one uses the differences of opinion (as a means of escape from the truth) except the people of desires those who love to follow their desires. As for the one who fears Allâh then he does not use matters of ikhtilaaf as a proof but rather he uses the evidences (from the book and Sunnah).The differences of opinion are available (mostly everywhere), it is not permissible to choose from the opinions that which coincide with your desires and interests, while abandoning that which has been indicated by the proofs (from the Quran and Sunnah) due to the fact that it (i.e. the proof) does not coincide with our desires, this is not permissible. What is Waajib is that we choose from the opinions that which coincide with the proofs from the Book and Sunnah…”

Majmu’atu Raas’il for Ash-Shaykh Al-Fawzaan in Manhaj and Da’wah, page 356, print: Daarul Imaam Ahmad.

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Fataawa on tasweer

Praise be to Allaah.

Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

‘Abdullaah ibn Mas’ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers.” (Reported by al-Bukhaari, see al-Fath, 10/382).

Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, says: ‘Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.'” (Reported by al-Bukhaari, see Fath al-Baari, 10/385).

‘Ali (may Allaah be pleased with him) said: “Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it.” (Reported by Muslim and al-Nisaa’i; this is the version narrated by al-Nisaa’i).

Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire.” Ibn ‘Abbaas said: “If you must do that, make pictures of trees and other inanimate objects.” (Reported by Muslim, 3/1871)

These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.

The Muslim should submit to the teachings of Islam and not argue with them by saying, “But I am not worshipping them or prostrating to them!” If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or pictures.” (Reported by al-Bukhaari, see al-Fath, 10/380).
But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory’s sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.

Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than “picture-making” or tasweer, which is the expression used by all Arabic-speakers to describe this action.

In the book Al-I’laam bi naqd kitaab al-halaal wa’l-haraam, the author says: “Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports.” (p. 42, see also Fataawa Islamiyyah, 4/355).

Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: “Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?”
(Aadaab al-Zafaaf by al-Albaani, p. 38)

It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: “The angels do not enter a house in which there is a dog or pictures.” (See al-Sharh al-Mumti’, 2/198).

There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah – which is an accusation denied by many of those who make pictures – reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.
“So keep your duty to Allaah and fear Him as much as you can…” [al-Taghaabun 64:16 – interpretation of the meaning]

Photographs which are essential are permitted – such as those required for identity documents, or for identifying or pursuing criminals [e.g. “wanted” posters and the like – translator’s note], or for educational purposes which cannot be achieved otherwise. The principle in sharee’ah is that we should not exaggerate about what is necessary. We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers.

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In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…

Nowadays, it is common to see some of the youth, impressed by themselves and what they perceive to have gathered of knowledge, to overrate themselves and believe that they can “bring the people of innovation close” by working with them or cooperating with them. They are heedless, not realising that they will be flattered with kindness, wealth and other forms of emotional blackmail. One of the major scholars of our time, may Allaah preserve him, comments on such a (innovated) notion in the name of ‘cooperation and rectification’:

Shaykh Rabee Ibn Hadi al-Madkhali was asked, “When one of the brothers is advised not to walk with the people of innovation or sit with them, he responds, ‘I am one who establishes principles for them?”

The Shaykh answered, “If you were one who established principles, you would not have kept company with them, if you were one who established principles and knew the methodology of the Salaf and knew the dangers you were exposing yourself to, and knew those who have fallen victim from the likes of you, those who are deluded like you, by Allah, if you were as you said, you would not have walked with the people of innovation.

And many walk with the people of innovation with the argument that they are benefitting them! ‘O my brother – they have not benefitted from the Scholars, so how will they be benefitted from you?!! They reject the statements of Ibn Baz (d.1420H) and the statements of al-Albani (d.1420H), al- ‘Uthaymin (d.1421H) and others from the Imams of Islam and will take from you?!! This is delusion, and ninety-nine out of a hundred times, you will end up from their followers.”1
________
From the wonderful article: An Advice on Keeping Company with the People of
 Hizbiyyah and Waging War against the Salafis, Abu al-Hasan Malik al-Akhdar http://www.sunnahpublishing.net

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Al-Imaam Ibn Al-‘Uthaymeen (rahimahullaah) talks about the person who narrates a hadeeth but not in its exact wording

Question: The questioner also says, “Is it permissible for the Muslim person who is devoted to studying and understanding his religion, to give talks of admonition but he says hadeeths, for example, but not with the exact wording. Is there any sin upon him regarding that?”

Answer: This which he (the questioner) mentions, it means that he (the speaker) wants to relate the hadeeth according to the meaning, and relating hadeeths by the meaning, the scholars of hadeeth have differed about it as to whether or not it is permissible. So from among them there are those who consider it to be permissible under the condition that the person who is speaking knows the meaning, and that the hadeeth that he is relating by its meaning, nothing of it is changed. And another condition is that he fully grasps from the hadeeth that which is obligatory to be fully understood of it such that he does not cut out from it anything which relates to what he has mentioned (in his speech). Thus, if he knows the meaning and he fully grasps the hadeeth in a way in which there is no defect in it (his understanding of the hadeeth), then the correct view is that it is permissible. The correct view is that it is permissible (the Shaikh repeats). However, he must finish it with his saying ‘or as the Prophet (sallallaahu ‘alayhi wa sallam) said’, so that he does not cause anyone to memorize it how he said it, thinking that it is the actual wording of the hadeeth from the Messenger (‘alayhis-salaatu was-salaam).

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