Archive for May, 2011

By Shaykh Saalih Bin Fawzaan al-Fawzaan
A stern advice to those who belittle the learning and teaching of the creed of Islaam.
Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘.[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions – radiyallaahu ’anhu – said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah – the Most High – said, whilst addressing His Prophet sallallaahu ‘alayhi wa sallam:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah – the Most High – said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!Footnotes:

[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)

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Shaykh Ibn Baaz ,

Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997

[Q]: I am a young man, nineteen years of age, and have involved myself in a great deal of sin. Even to the extent that I do not pray most of my Prayers in the mosque, and I have never completely fasted the month of Ramadaan in my entire life. Besides these, I have committed other sins as well. I have vowed to repent many times before, however, after doing so I lapse back into these same sins. The youths of my area are just as bad, as are the friends that I associate with. And Allaah knows that I have transgressed against myself and that whenever I repent, I return back to the same sins. I hope that you may direct me to a path that will bring me closer to my Lord and distance me from these evil actions of mine.

[A]: Allaah – the Might and Majestic – says: “Say O My Slaves who have transgressed against their own souls! Do not despair of Allaah’s mercy. Indeed Allaah forgives all sins, Truly He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53]. There is a consensus from the Scholars that this noble aayah (verse) was revealed for the taa’ibeen (those who repent). So whoever sincerely repents from his sins, then Allaah will forgive him all his sins, as occurs in the saving of Allaah – the Most Perfect – : “O you who Believe! Turn to Allaah in sincere repentance. Perhaps your Lord may remove from you your sins and admit you into Paradise beneath which rivers flow.” [Soorah at-Tahreem 66:8]. So in this aayah (verse), Allaah has made the removal of sins and entry into Paradise dependant upon sincere repentance.

And sincere repentance is conditional upon: [i] abandoning the sin and keeping away from it, [ii] having regret and remorse for committing the sin, [iii] truly intending not to commit the sin again, [iv] remembering the greatness of Allaah and hoping for His reward, whilst fearing His punishment. Another condition for sincere repentance is that if due to transgression, the wealth or property of someone has been stolen or usurped, then it must be returned or forgiveness must be sought from the one whose wealth, blood or honour has been taken. However, if the honour of a person has been violated and the situation is such that it is not possible to seek that persons forgiveness, then plenty of du’aa (supplication) should be made for his welfare and he should be spoken good of in those places where he had previously been backbitten, since good deeds wipe away bad ones. Allaah – the Most Perfect – said: “Turn you all in repentance to Allaah, O Believers, in order that you may be successful.” [Soorah an-Noor 24:31]. So in this aayah (verse) Allaah the Mighty and Majestic – linked success with tawbah (repentance) and points to the fact that the repentant person will reach success and happiness, and if such a person were to follow up this repentance with eemaan (faith) and doing righteous actions, then Allaah would efface his evil actions and change them to good actions, as Allaah the Most Perfect – said after mentioning the sins of Shirk (directing worship that is due only for Allaah to other than Allaah), taking a life without just cause and fornication and adultery-: “And whoever does this, will receive the punishment, The punishment will be doubled for him on the Day of Judgement and he will live therein in disgrace. Except for those who repent, have eemaan (faith) and do righteous actions. For them Allaah will change their evil deeds into good ones, and Allaah is Oft-Forgiving, Most Merciful.” [Soorah al-Furqaan 25:68-70]

And from the causes of tawbah (repentance) are humility and submissiveness to Allaah – the Most Perfect – and asking Allaah for guidance and ability, and that acceptance of one’s repentance is considered as a Favour from Allaah, as Allaah – the Most Perfect – said: ‘‘Call upon Me and I will respond to your supplication.” [Soorah Ghaafir 40:60] And He – the Mighty and Majestic – said: “And when My servant asks you concerning Me, say to them that I am indeed near, And I respond to the supplication of the one who supplicates to Me.” [Soorah al-Baqarah 2:186]. Also, from the causes of tawbah is choosing good companionship and friendship and following them in righteous conduct, whilst staying clear of bad companionship. It is authentically related from Allaah’s Messenger sallaallaahu ‘alayhi wa sallam that he said: “A person is upon the way of life of his friend, so let one of you look to whom he keeps as a friend.”2 And the Prophetsallaallaahu ‘alayhi wa sallam also said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk, then either he will grant you some, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him.”3

1. Al-Fataawaa (1/251-253)
2. Hasan: Related by Abu Dawood (no.4812) and others, from Abu Hurayrah radiallaahu ‘anhu. Imaam an-Nawawee authenticated it in Riyaadus-Saaliheen (no.174).
3. Related by al-Bukhaaree (4/323) and Muslim (no.2628), from Abu Moosaa al-Asharee radiallaahu ‘anhu.

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Praise be to Allaah.
Is there a du’aa’ for moving into a new house?
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, who answered as follows:
“Praise be to Allaah. When he enters a house or stops to camp in a spot out of doors, he should say, ‘A’oodhu bi kalimaat-Illaah it-taammaati min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created)’ three times. If he says this, then nothing will harm him until he leaves that place.”
The house he is talking about is a new house which he is going to go and live in for the first time. What should he say?
“When he enters it for the first time, he should say, ‘A’oodhu bi kalimaat-Illaah it-taammaati min sharri ma khalaq.’”
Can he say, “Rabbi anzilni munzalan mubaarakan [My Lord! Cause me to land at a blessed landing-place – al-Mu’mineen 23:29 – interpretation of the meaning]”?
“This is for when one embarks on a boat or ship.”
And Allaah knows best.

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Shaykhul-Islaam Ibn Taymiyyah said:

You should not look at what the person used to do, rather you should look at what kind of person they are today. The one who gets bogged down about people’s pasts, is just like Iblees who said to Allaah, “You created me from fire and you created him from clay”

[al-Minhaaj volume 2 page 430]

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Muhammad bin Al-Qaasim said:

I accompanied Muhammad bin Aslam for more then 20 years, and I never saw him pray two supererogatory rak’ahs, except on the day of jumu’ah. On one occasion, I heard him take an oath: ”By Allaah if I was able to pray a supererogatory where my two angels could not see me, I would do so out of fear of showing off.” He used to enter his house and close his door. I was never aware of what he would get up to until I heard his young son conversing how he used to cry. However when he used to go outside, he would wash his face and apply kohl, and no sign of him crying would be visible. He used to provide for a people and clothe them, but when he would send his Messenger, he used to say: Make sure they dont know who sent you.

As Siyaar, 12/201

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“This knowledge is a matter of deen, so be careful whom you take your knowledge from.” 

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Question: What is the Ruling on Listening to Unknown Speakers and Taking Knowledge from them?

Answer: Bismillah al-hamdulillaah wa salaatu wa salaam `alaa rasoolillaah wa `alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.

The trials of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. `Abdullaah ibn `Abbaas used to say, if a man said `I heard the Messenger of Allaah (sallallaahu `alayhi wa sallam) or the Messenger of Allaah (sallallaahu `alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned `we said: name to us your men’ meaning they were know by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allaah is the one who grants success.

Shaykh Falaah Ismaa’eel al-Mandakar Translated by Muhammad Elmi


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Excerpts taken from The Aaalim Sheikh Yahya Ibn Alee Al-Hajooree’s checking of The Introduction to Sunan Ad-Daarimee:

The Chapter Superiority of Knowledge and the Scholar

334-Yuusuf Ibn Muusa informed us that Ibraaheem bin Muusa narrated to us that Muhammad bin AlHassan As-San’aanee narrated to us Mundhir and he is ibn An-Nu’maan on the authority of Wahb Ibn Munabih, that he said :

(The sittings in which knowledge is discussed are more beloved to me than its similar in prayer, that maybe one hears a word and benefits from it for a year or the rest of his life)

335-Ya’quub bin Ibraaheem informed us that Wakee’ informed us that Sufyaan Said:

(I dont know any action more superior than seeking knowledge and memorising, for the one that Allah wants good for)

336-And he said (wakee’) that Al-Hassan bin Saalih said:

(Verliy the people are in need of this Knowledge in regards to their Deen like they are in need of food and drink in the Dunyaa)

All of the above narrations have been graded saheeh by our Shaykh Yahya al Hajooree Hafidhahullaah in ‘Urful Wardee 156-157

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A. No. he is not to be declared a disbeliever. The one who outwardly displays disobedience to Allaah is a Faasiq (criminal). We combat him, we warn against him, and we call him to make Tawbah (repentance). If he doesn’t make Tawbah we caus…e the people to leave him. However, we do not judge him to be a Kaafir. The one who drinks Khamr (intoxicants), or commits Zinaa (illegal sexual intercourse), or steals, this person is disobedient. This is unless he believes that these acts are permissible, then in that case, he would be a Kaafir. If he says: “Khamr is Halaal (lawful)”. We say: “You are a Kaafir”, end of the situation. If he says: “Zinaa is Halaal”, we say “You have disbelieved”. If he says “Ruling by other than what Allaah has revealed is permissible”, we say “You have disbelieved”. This is how the situation is Baarakallaah feekum.

As for the situation where the person says “I’m a Muslim”, and we see him pray, then is disobedient (for the committing of these sins), this is an individual that we do not declare to be a Kaafir, rather we say “He is disobedient” and we warn against him.”

Source: Fatwaa Fadeelatish Shaykh Al-Allaamah Rabee’ bin Haadi Umar Al-Madkhalee V.1 pg 134

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Ibnu-l-Qayyim (rahimahullaah) said:

“Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf: ‘A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.’ They said: ‘How is that?’ He said: ‘He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation. And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom. So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allaah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allaah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allaah a favour. Even if he says words that indicate something other than that, Allaah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly.”

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