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Two Severe Threats For The One Who Opposes The Sunnah

2011-11-23T17:34:00.000-05:00

Allaah The Most High has stated:

"Then let them be aware, those who oppose his (the Messenger's) commandment, that some Fitnah (trial) will befall them or a painful torment."

(Soorah An-Noor: 63)

The noble Shaykh Muhammad Ibn Sa'eed Raslaan (may Allaah preserve him) commented on this verse saying:

"This is a severe threat for the one who opposes the command of the Messenger (sallallaahu alayhi wa sallam) with one of two matters:

1. That Fitnah will befall his heart, and as a result of it, he deviates away from the truth and disbelieves after having Eemaan. His heart will become corrupt with the deviance of misguidance, therefore not being guided to the truth after that. That is because he opposed the command of the Messenger (sallallaau alayhi wa sallam). This punishment is more severe than the one after it.

2. The painful torment, either it takes place in the life of this world with being killed, sickness or the destruction that is for the disbelievers who opposed the commandment of the Messenger (sallallaahu alayhi wa sallam). The second punishment will take place in the hereafter. There will be no escape for the one who intentionally opposes the commandment of the Messenger (sallallaahu alayhi wa sallam) from the two punishments; A punishment which is in the heart and a punishment which afflicts the physical body or the wealth. This will take place either by way of death or the destruction or the complete loss of wealth and lives. This is a severe threat for the one who opposes the commandment of the Messenger (sallallaahu alayhi wa sallam)."

Source: As-Sunnah wa Bayaan Makaanatihaa pgs. 7-8 By Shaykh Muhammad Ibn Sa'eed Raslaan (may Allaah preserve him)

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Whose Word Is To Be Taken When Husband And Wife Disagree On How Many Times "Divorce" Was Pronounced?

2011-11-22T14:52:00.000-05:00

Question posed to Imaam Shaykh Muqbil Ibn Haadi Al-Waadi'ee (may Allaah have mercy upon him)

Q. A woman left her husband and went to the house of her sister. She has children with their father. The husband sought from her (his wife's) sister to bring harmony between them. When the sisters gather together against her she says: "I will not go back to him because he divorced me six times and I was like a foreigner with him." When she mentioned that he (the husband) says: "I don't remember." Whose statement do they take? Do they take the statement of the woman or the statement of the man?

A. "The burden of proof is upon the claimant and the affair of swearing by Allaah is upon the one who denies the claim. As for that which is apparent, she is the one claiming that he divorced her. It is a must that she brings witnesses (who will testify) that he divorced her. If she doesn't bring any witnesses, there's nothing upon him to do except to swear by Allaah (denying her claim), this is in what is apparent. As for that which is between them and Allaah, if she knows that he indeed divorced her more than three times or three times, it is not permissible for her to allow him to have relations with. That is because he will be considered one who has committed Zinaa (adultery) with her."

Source: Fataawaa al-Mar-ah lil-Imaam al-Waadi'ee, pg. 234 Question #264

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The Virtue of Knowledge

2011-11-03T17:33:00.000-04:00

Sufyaan Ath-Thawree (may Allaah have mercy upon him) said:

"Indeed knowledge should only be learned for the purpose of fearing Allaah. Indeed, knowledge has been given virtue over other than it because with it Allaah is feared."

Source: Jaam'i Bayaan al-'Ilm wa Fadlihi by Imaam Ibn Abdil-Barr (may Allaah have mercy upon him)

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Is it permissible for the women to slaughter?

2011-10-31T17:33:00.000-04:00

Question posed to Imaam Ibn Baaz

Q. Is it permissible for the women to slaughter an animal and is it permissible to eat from it?

A. It is permissible for a woman to slaughter the animal, just like the man, as has been authentically reported on the Messenger of Allaah (sallallaahu alayhi wa sallam). It is also permissible to eat from the slaughtered animal of the Muslimah or Kitaabiyyah (christian or jewish woman) who has slaughtered in accordance to the legislated slaughtering. This is the case even if there is a man present to slaughter in her place. The absence of the man is not a condition that must be met in order for her slaughtered animal to become permissible to eat.

Source: Fatawaa Al-Mar-ah Al-Muslimah V.2 pg. 487

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Who is obligated to refrain from cutting his hair and nails?

2011-10-31T17:22:00.003-04:00

Question posed to Imaam Ibn Baaz (may Allah have mercy upon him)

Q. "I am a widow. I have sons and a daughter. We all live in the same house. Our wealth is one, we haven't separated our wealth since the death of my husband. Every year I place one of my sons responsible for buying an animal to slaughter and slaughtering it. Therefore, who is the one who is obligated to refrain from cutting anything from his hair and nails during the ten days of Dhul-Hijjah? Or is it obligatory upon all of us?"

A. "If the reality of the affair is as was mentioned in the question, from them sharing in the wealth as well as the slaughtering of the animal then all of you are considered the one who will slaughter the animal. It will not be permissible for the person to take anything from the hair, the nails nor the skin after the start of the month of Dhul-Hijjah up until the point when the animal is slaughtered. This is based upon the statement of the Prophet (sallallaahu alayhi wa sallam)

"When the month of Dhul-Hijjah has begun and one of you wants to slaughter, then let him not take anything from his hair, nails or skin."

The narration has been mentioned by Imaam Muslim in his Saheeh on the authority of Umm Salamah and with Allaah is all success."

Source: Fatawaa Al-Mar-ah Al-Muslimah V.2 pg. 487

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The Best Du'aa Is The Du'aa Of 'Arafah

2011-10-28T22:37:00.000-04:00

Al-Allaamah Shaykh Saalih al-Fawzaan (may Allaah preserve him) stated:

"Likewise (from the beneficial matters of Hajj) is the Du'aa of 'Arafah. The Prophet (sallallaahu alayhi wa sallam) mentioned:

"The best Du'aa, is the Du'aa of 'Arafah. The best of that which myself and the Prophets before me have said is: -Laa Ilaaha Illallaah Wahdahu Laa Shareeka Lahu, Lahul Mulk Wa LahulHamd Wa Huwa Alaa Kulli Shay In Qadeer- None has the right to be worshiped except Allaah, who is alone without partners. For Him is the dominion and the praise. He is capable of doing all things."

(Musnad of Ahmad and Sunan of At-Tirmidhee Declared good by Shaykh Al-Albaani)

This is the best of that which the Prophet (sallallaahu alayhi wa sallam) said and He named it the Du'aa of 'Arafah. That is because the Du'aa is of two types:

1. Du'aa of worship. The statement ((Laa Ilaaha Illallaah)) is the Du'aa of worship and praise for Allaah. All of this is the Du'aa of worship.

2. Du'aa of request. It is that you ask Allaah to forgive you, to have mercy upon you, or that you ask that He provides for you, guides you, make you firmly established (upon the religion ofIslaam), forgive your parents, forgive your children and forgive your brothers... This is the Du'aa of request and it is that you ask Allaah (for that which you are seeking).

The example of this is the statement of Allaah:

"You (Allaah) alone we worship and You (Allaah) alone we seek for help"

(Faatihah: 5)

So the statement "You (Allaah) alone we worship" this is the Du'aa of worship. The statement "You (Allaah) alone we seek for help", this is the Du'aa of request. Therefore, we have in one verse the Du'aa of worship and the Du'aa of request."

Source: Aqeedatul-Hajj Fee Daw al-Kitaab wa as-Sunnah pgs. 12-13 by Al-Allaamah Shaykh Saalih Al-Fawzaan (may Allaah preserve him)

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Your True Friend

2011-10-27T16:44:00.000-04:00

On the authority of An-Nu'maan Ibn Basheer (may Allaah be pleased with him), the Messenger of Allaah (sallallaahu alayhi wa sallam) said:

"There is no male or female slave (of Allaah) except that he/she has for him/herself three friends.

A friend that says: I am with you, take what you want and leave what you want. That is his/her wealth.

A friend that says: I am with you, when you arrive to the door of the King I will leave you. That is his/her servant(s) and family.

A friend that says: I am with you whenever you enter and whenever you leave. That is his/her actions."

(At-Tabaraani, Authenticated by Al-Albaani)

Point of benefit:

"Your actions will be with you in this life and follow you to the hereafter whereas your family and wealth will follow you to the grave then return back. Aquaint yourselves with righteous actions for indeed they're the best company that one can have in the hereafter."

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Is It Permissible To Prevent The Women From Salaatul-Eid?

2011-10-25T19:49:00.001-04:00

Al-Imaam Abdul-Azeez Ibn Abdillaah Ibn Baaz (may Allaah have mercy upon him) answered this question:

"Salaatul-Eid is a communal obligation with many of the scholars. It is permissible for some individuals to remain behind and not attend. However, the person being present participating with his/her Muslim brothers/sisters is an emphasized Sunnah, which is not befitting to leave off ,except with a legislated excuse. Some of the scholars hold the position that Salaatul-Eid is an individual obligation similar to Salaatul-Jumu'ah. Therefore, it would not be permissible for the one who is held accountable from amongst the men, who are free and residents to remain behind from making the prayer. This statement is the most apparent from the evidences and closet to that which is correct. It is from the Sunnah for the women to be present along with them observing the proper Hijaab and covering without perfume. This is based upon that which is established in the Saheehayn (Bukhaari and Muslim) on the authority of Umm 'Atiyyah (may Allaah be pleased with her) she said:

"We were commanded to come out to the two Eids, the young, unmarried and the menstruating women in order to witness the good, the call of the Muslims and the menstruating women were to keep away from the prayer."

In some wordings it was mentioned:

"One of them said: Oh Messenger of Allaah, (what are we to do if) one of us doesn't have a garment to come out in?"

The Prophet (sallallaahu alayhi wa sallam) said:

"Let her sister cover her from her garments."

There is no doubt that this indicates the emphasis that is placed on the women coming out for the Salaatul-Eidayn and to witness the good and the call of the Muslims.

Source: Fataawa al-Mar-ah al-Muslimah pg. 258

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The Woman Who Doesn't Have a Mahram, is not Obligated to Make Hajj

2011-10-24T16:48:00.000-04:00

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

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

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

These are the five conditions for the Hajj to become obligatory (upon a person): Islaam, Sound Mind, Puberty, Free (not a slave), and Capability. These condition includes both Hajj and Umrah."

Taken from Fiqhul-'Ebaadah pg. 308-309

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The Most Evil of The People In Relation To Stealing

2011-10-20T18:47:00.000-04:00

The Noble Shaykh Abdur Razzaaq Ibn Abdil-Muhsin Al-Badr (may Allaah preserve them both) stated:

"Indeed, from the greatest of mistakes, which some of those who pray fall into, is abandoning being in the state of ease in the Salaah. Indeed the Prophet (sallallaahu alayhi wa sallam) considered the one who does that, to be from the most evil of those who steal. On the authority of Abee Qataadah (may Allaah be pleased with him), he said:

The Messenger of Allaah (sallallaahu alayhi wa sallam) stated:

"The most evil of those who steal, is the one who steals from his Salaah."

The companions stated:

"Oh Messenger of Allaah, how does he steal from his salaah?"

The Messenger of Allaah stated:

"He doesn't complete his bowing nor does he complete his prostration."

Or He (sallallaahu alayhi wa sallam) said:

"He doesn't straighten his back in the bowing and prostrating."

(Authenticated by Imaam Al-Albaani in Saheeh Al-Jaami' #987)

The Prophet (sallallaahu alayhi wa sallam) considered stealing from the Salaah more evil and severe than the stealing of wealth."

Source: Al-Fawaa-id al-Manthoorah pg. 64

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What Is The Ruling on Talking During The Eid Khutbah?

2011-10-19T07:27:00.000-04:00

Al-Imaam Muhammad Ibn Saalih al-Uthaymeen (may Allaah be pleased with him) answered this question:

"This is a matter in which the scholars have differed. From amongst them, there are those who say that it is Haraam to talk while the Imaam is giving the Eid khutbah. Others have said that there's no harm in talking because it is not obligatory to stay and listen to the khutbah. There is no doubt, that from good mannerisms, is that one shouldn't talk. That's because when the person talks, he busy/distracts himself or other than himself from those whom he is addressing, or he busy/distracts the one who hears him or witnesses him."

Source: Fatawaa Al-Mar'ah Al-Muslimah pg. 260

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What is the Ruling Regarding the Rows of the Women?

2011-10-17T18:31:00.000-04:00

What Is The Ruling Regarding The Rows Of The Women?

Is The Worst Of The Rows The First and The Best The Last In All Circumstances, or Is This In The Case When There Is No Screen Between The Men And The Women?

Al-Imaam Muhammad Ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him) responded to this question:

"That which is intended is when the men and women are in one place. In this case, the last rows for the women are better than the first rows. Just as the Prophet (sallaahu alayhi wa sallam) stated:

"The best rows of the women is the last of them and the worst of them are the first of them."

This was the case only because the last of the rows were the farthest away from the men and the first of them were the closest to the men. As for the case where the women have their own area, as we have today in most of the Masaajid, indeed the best of the rows of the women are the first of them similar to the men."

Taken from Fataawaa Al-Mar-ah Al-Muslimah pg. 235

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There's No One From Amongst You, Except That His Lord Will Speak To Him

2011-10-12T17:26:00.000-04:00

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned in his writing Al-Aqeedah Al-Waasitiyyah:

The seventh narration which establishes the speech (of Allaah):

It is His (sallallaahu alayhi wa sallam) statement:

"There's no one from amongst you, except that his Lord will speak to him and there will be no translator between them."

Imaam Al-Allaamaah Shaykh Muhammad Ibn Saalih al-Uthaymeen (may Allaah have mercy upon him) stated explaining this:

"Allaah will speak to him and there will be no translator between them. That will take place on the Day of Judgment. The translator is the one who is between two individuals who speak different languages. He relays the speech of one to the other.

There are four conditions that have to be met in relation to the one who translates: Trustworthiness, that he is knowledgeable of the language he is translating from, he is knowledgeable of the language he is translating to and he is knowledgeable of the topic that he translating.

In this narration it's established that from the characteristics of Allaah is: The speech, and it is by way of a voice that is heard and understood.

The person should be be afraid from that speech which will take place between him and his Lord that he will become exposed in front of Allaah, when Allaah addresses him about his sins. Therefore, leave off the acts of sin and have fear of Allaah."

Source: The Explanation of Al-Aqeedah Al-Waasitiyyah by Al-Imaam Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy upon him), Maktabah Al-Hikam Ad-Deeniyyah

pg. 272

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What is the ruling of the person who works with the disbelievers and what do you advise him with?

2011-10-11T17:25:00.000-04:00

Al-Imaam Al-Allaamah Muhammad Ibn Saalih Al-Uthaymeen (may Allaah be pleased with him) was asked:

Q. What is the ruling of the person who works with the disbelievers and what do you advise him with?

A. We advise this person, who works with the disbelievers, to seek employment that doesn't have within it the enemies of Allaah and His messenger (sallallaahu alayhi wa sallam) from those who practice a religion other than Al-Islaam. If this is easy for the person, then this is what is befitting. If this is not easy to do, then there's no sin upon him. That is because he is involved in his work and they are involved in their work. However, this is with the condition that he doesn't have in his heart love for them and an alliance. Also, he must hold fast to that which the legislation has come with in relation to the greeting with the Salaam and responding to it. Likewise, he doesn't propagate their deaths nor does he attend their funeral processions, nor does he attend their holiday celebration or greet them with the greetings connected to them.

Source: Maa-saa-il Fee al-Aqeedah pg. 108

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Teaching The Children To Worship Allaah

2011-09-29T11:45:00.000-04:00

On the authority of Abu Hurayrah (may Allaah be pleased with him) that the Prophet (sallallaahu alayhi wa sallam) said:

"Every child is born upon the Fitrah (Natural Disposition). Then it's the two parents that turn the child into a Jew,a Christian or a Magian."

(Agreed Upon)

Imaam an-Nawawi (may Allaah have mercy upon him) stated:

"In this narration there's evidence of teaching the children to be upon the obedience of Allaah and getting them accustomed to performing the acts of worship. However, they are not Mukallafoon (Those who are held to account for the obligations)." (Explanation of Saheeh Muslim)

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Question posed to Shaykh Fawzaan, Who Has The Most Severe Punishment?

2011-09-27T12:58:00.000-04:00

Q. Which of the two have the most severe punishment, the one who is disobedient or the innovator?

A. The innovators have a more severe punishment. That is because innovation is more severe than disobedience. Innovation is more beloved to Shaytaan than the acts of disobedience. That is because the disobedient one repents, as for the innovator, it's rare that he repents. That is due to him thinking that he's upon the truth, different from the one who is disobedient. Indeed, the one who is disobedient knows he's disobedient and that he's committing an act of disobedience. As for the innovator he sees (himself) as being one who is obedient to Allaah. Based upon that, the innovation -and Allaah's refuge is sought from that- is more evil than the act of disobedience. Therefore, the Salaf used to warn against sitting with the deviants because they have a negative affect upon the one who sit with them and their evil is severe. There's no doubt that innovation is more evil than the acts of disobedience, and the danger of the innovator upon the people is more evil than the danger of the disobedient. Based upon this, the Salaf have said:

"Being moderate upon the Sunnah is better than striving hard upon innovation"

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From The Rights Of The Husband Over The Wife Is That She Doesn't Give Her Day To Her Co-Wife Except With His Permission

2011-09-26T13:22:00.002-04:00

On the authority of Aaishah (may Allaah be pleased with her) said that Sawdah bint Zum'ah (may Allaah be pleased with her) gave her day to Aaishah (may Alaah be pleased with her)and the Prophet (Sallallaahu alayhi wa sallam) used to give Aaishah (may Allaah be pleased with her) her day and the day of Sawdah (may be pleased with her). (Bukhaari 5212, Muslim 1463)

Imaam An-Nawawi (may Allaah have mercy upon him) stated:

"In this narration there is the permissibility of her (Sawdah) giving up her day to her co-wife (Aaishah). That's because it is her right. However, there's a condition, and it is that the husband has to be pleased with that. That is because he has a right regarding the wife who has given up her day and his right with her is not to be given away except with him being pleased with that. It is not permissible for her to take any compensation for the day that she has given up." (Explanation of Saheeh Muslim 10/302)

Al-Haafith Ibn Hajr Al-Asqalaani (may Alaah have mercy upon him) stated:

"The Ulamaa have said: When a woman has given her day to her co-wife the husband gives the co-wife that day. If it comes the day after her normal day then that's fine, if not, it's not for the husband to put forward that day in the scheduling in order for the days to be back to back, except with the agreement of the other wives who days come after the day of the co-wife who was given a day. The Ulamaa have also said: If the woman gives up her day to her co-wife and the husband accepts the day, it is not for the co-wife who has been given the day to refuse. If he doesn't accept it, he's not to be compelled to do so." (Fathul-Baari 9/390)

Imaam Ibn Al-Qudaamah (may Allaah have mercy upon him) stated:

"It is permissible for the woman to give her right of time to her husband or to some of her co-wives or all of them. However it is not permissible to do this except with the husband being pleased with this. That is due to his right to enjoy his wife (i.e. the one who is giving up her day) not being removed except by him being pleased with that." (Al-Mughnee 7/38)

Imaam As-San'aanee (may Allaah have mercy upon him) stated:

"In this narration there is an evidence establishing the permissibility for the woman to give her day to her co-wife and the husband being pleased with this is taken into consideration. That is because he has the right to enjoy the wife (who wants to give up her day) and it's not for her to drop his right except with him being pleased with that." (Subulus-Salaam 3/257)

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Allaah Connected The Straight Path To Himself And To Those Whom He Has Favored

2011-09-25T09:41:00.000-04:00

Imaam Al-Allaamah Muhammad Ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him) stated:

"Allaah has connected the straight path to himself and he connected it to his creation. Allaah stated in Soorah Al-Faatihah:

"Guide us to the straight path. The path of those whom your favor is upon and not the path of those whom your anger is upon nor those who are astray."

(Al-Faatihah)

Here Allaah has connected the straight path to those whom He has bestowed His favor upon. Allaah has also stated:

"And indeed you guide to a straight path. The path of Allaah, The One for whom is that which is in the heavens and the earth."

(Ash-Shoorah: 52-53)

How do we combine between these two types of connections? We say that Allaah connected the straight path to those whom His favor is upon because they are the ones who traverse upon it. He connected it to himself because He is the one who placed it for His servants and it is that which leads them to Him."

Source: Tafseer Soorah Yaaseen pg.190 of Shaykh Muhammad Ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him)

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Having Love for Allaah

2011-09-18T14:20:00.000-04:00

Allaah has stated:

"From amongst the people are those who have taken besides Allaah equals, loving them as they love Allaah. But those who believe are stronger in their love for Allaah."

(Al-Baqarah: 165)

Al-Allaamah Shaykh Sulaymaan the grandson of Shaykhul-Islaam Muhammad ibn Abdil Wahhaab (may Allaah have mercy upon them both)stated:

"Have knowledge that love is divided into two categories, one that is shared and the other which is exclusive. As for the love that is shared, it is divided into three categories:

1. Natural Love: The love that the one who is hungry has for the food or the love that the one who is thirsty has for the water and similar to that. This doesn't necessitate the magnification (of that which is loved).

2. Love of Mercy: The love that the parent has for his/her small child. This also doesn't necessitate the magnification (of that which is loved).

3. Love of Companionship: The love of those who collectively partake in a matter of manufacturing (something), knowledge, friendship, business or traveling with one another. Like the love that brothers have for one another. These three categories which are suitable for the creation to have for one another, its presence amongst them is not considered Shirk (polytheism) in the love of Allaah. For this the Messenger of Allaah (sallallaahu alayhi wa sallam) used to love sweets and honey. He (sallallaahu alayhi wa sallam) used to love His wives and Aaishah was the most beloved of them to Him (sallallaahi alayhi wa sallam). He (sallallaahu alayhi wa sallam) used to love His companions and the most beloved of them to Him (sallallaahu alayhi wa sallam) was (Abu Bakr) As-Siddeeq (may Allaah be pleased with him).

The second category of love: The love which is exclusive, is that which is not suitable to be for anyone except Allaah. Whenever the servant loves other than Allaah, with this type of love, then it is Shirk which Allaah will not forgive (if the person dies upon it). It is the love of servitude which necessitates (that the person is in) the state of lowering himself, being subdued and magnification. It also necessitates complete obedience and giving prefernce over other than him/it. This type of love is not permissible to be connected to anyone besides Allaah from the start, just as Ibn al-Qayyim has established (may Allaah have mercy upon him). This is the type of love that the polytheists equally divide between Allaah and their false deities."

Source: Tayseer Al-Azeez Al-Hameed pgs. 402-403 by Shaykh Sulaymaan ibn Abdillaah (may Allaah have mercy upon him).

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Warning Against The Methodologies That Oppose The Methodology Of The Salaf

2011-09-06T12:27:00.000-04:00

Is Warning Against The Methodologies That Oppose The Methodology Of The Salaf Considered to be Causing Separation Between The Muslimeen? - Shaykh Saalih Al-Fawzaan

Q. Is warning against the methodologies that oppose the methodology of the Salaf considered to be causing separation between the Muslimeen and splitting their ranks?

A. The warning against the methodologies which are in opposition to the methodology of the Salaf is considered to be that which unites the world of the Muslimeen and not separate their ranks. That is because that which is causing division between it, is the methodologies which oppose the methodology of the Salaf.

Source: Al-Ajwebah Al-Mufeedah alaa As-ilah Al-minaahaj Al-Jadeedah Q&A #57 – Shaykh Saalih Al-Fawzaan

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UPDATED: Eid Al-Fitr Reminder Based On The Words Of Shaykh Abdur Razzaaq Al-'Abbaad

2011-09-01T17:33:00.001-04:00

Remember O believers , O my brothers, as you are enjoying this pleasurable day of Eid, that Allah honored you in the blessed month of Ramadhaan by shackling the devils, meaning they were chained and locked up. Therefore, they were unable to escape and go out to the people. Now the blessed month of Ramadhaan has ended and they have been set free from their chains, they have arisen from their shackles with determination, malice, and a firm intention, to make up for all of the misguiding and corrupting that they've missed out on in the month of Ramadhaan. As Allah said:

Indeed the Shaytaan is your enemy, so treat him as your enemy. He only invites his followers so that they become dwellers of the blazing fire.

(Fatir: 6)

It is not possible for anyone to protect themselves from the shaytaan except with the rememberance of Allah, by continuously obeying him, staying away from disobeying Him, and through seeking refuge with Allah from the Shaytaan.

Allaah Subhanahu wa Ta'ala said:

And say my Lord I seek refuge with you from the whisperings of the shayateen and I seek refuge with you my Lord in case they come near me.

(Al-Mu'minoon 97:98)

Remember O believers, O brothers as you are enjoying this pleasurable day of Eid, that the blessed month of Ramadhaan that we've just greeted farewell was a grand season to accustom oneself to the obedience of Allah, strenghtening ones faith, and exerting oneself with the worship of Allah Subhannahu wa Ta'ala. Rather, it is a great institution for cultivation and increasing ones faith in which the believers learn many beneficial lessons and powerful admonitions. This is why it is despicable for the muslim to leave off worship and obedience after the closing of this noble month, as is the case of some of the people. They only know worship and obedience in Ramadhaan.

O you who knew you have a Lord in Ramadhaan, how can you forget Him after Ramadhaan?

O you who knew that Allah has made it obligatory to pray five daily prayers, how can you feign ignorance after Ramadhaan?

O you who knew in Ramadhaan that Paradise, the Hellfire, reward, and punishment were in front of you in Ramadhaan. How can you forget this after Ramadhaan?

O you who used to fill the Masajid and recite the Qur'an in Ramadhaan, how can you abandon the Masajid and the Qur'an after Ramadhaan?

Some of the Salaf were asked about a people who fit this description and they said concerning them "what an evil people they are, they do not know Allah except in Ramadhaan." O believers, O brothers this is why we should constantly remember that the Lord of the months is one, the Lord of Ramadhaan is the Lord of Shawwal and Sha'ban! Therefore, it is obligatory for the Muslim to worship Allah and to turn to His obedience and distance himself from disobeying Him at all times and place as Allah Subhanahu wa Ta'ala said:

"And worship your Lord until death comes to you".

(Al-Hijr :99)

An excerpt from the Khutbah given by Hassan As-Somali at Masjid As Sunnahtun Nabawiyyah's Eid

Taken From An Article By Shaykh Abdur Razzaaq Al-Abbaad [With Some Abridgments]

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Reminder to Those Who Only Do Good Actions in Ramadaan

2011-08-30T23:07:00.000-04:00

Reminder to Those Who Only Do Good Actions in Ramadaan, Will they be accepted? - Sheikh Saalih Al-Fawzaan

Sheikh Saalih Al-Fawzaan was asked:

‘Some of the people, with great regret, you see them in Ramadaan devoting themselves to the five (daily) prayers, to the taraaweeh (prayers) and the night prayer and the recitation of the noble Qur’aan...and when Ramadaan finishes, they abandon that or most of it! So, what is the ruling about them? And are those righteous actions of theirs in Ramadaan accepted? And what is your advice to the likes of these?’

So, the Sheikh replied by saying:

‘As for striving hard in Ramadaan with righteous actions, then this is something good, and Ramadaan has a specialness to it and it is a great time of the year. However, it is required from the Muslim that he strive hard in doing the good actions throughout all his lifespan and all his life and in all the months, because his life is a valuable opportunity and he is heading towards an abode which needs action. For indeed, the recompense in the abode of the hereafter is but indeed upon action. So, it is required from the Muslim that he takes advantage of his life in the world by doing righteous actions, and that he singles out the days of virtue and the times of the year which are of goodness, like the month of Ramadaan, with extra hard striving.

As for these people who neglect and squander away from the obligatory duties and the prayers, then when Ramadaan comes they strive hard and preserve their prayers, and when Ramadaan finishes, then indeed they abandon the obligatory duties and squander (them). These (people), their striving hard inRamadaan will not be accepted from them.

And it was said to one of the salaf:

Indeed, a people strive hard in Ramadaan and when it finishes they abandon the actions.

So he said:

What an evil people, do they not know Allah except in Ramadaan?!

So, these ones, it will not be accepted from them if they abandoned the obligatory duties and abandoned the five (daily) prayers. As for if they abandoned something from the recommended and voluntary acts, then there is no sin upon these, and acceptance is hoped for them for what they did previously inRamadaan. And Allah knows best.’

Source: Al-Muntaqa Min Fataawa Fadeelatish-Sheikh Saalih Bin Fawzaan Ibn ‘Abdillah Al-Fawzaan, Vol.2, Pp 429-430

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Fear Allaah Wherever You Are

2011-08-25T12:48:00.001-04:00

Benefits from the Hadeeth "Fear Allaah Wherever You Are"

From the Explanation of Al-Muhaddith Ash-Shaykh Abdul-Muhsin Al-Abbaad Al-Badr (may Allaah preserve him) pg. 69

On the authority of Abu Dhar Jundub ibn Junaadah and Abu Abdir-Rahmaan Mu'aadh ibn Jabal (may Allaah be pleased with them both) that the Prophet (sallallaahu alayhi wa sallam) said:

"Fear Allaah wherever you are. Follow up the bad deed with the good one it will wipe it out. Behave with the people with good manners."

(Narrated by at-Tirmidhee and he said the narration is Hasan and in some of the copies of at-Tirmidhee Hasan Saheeh)

Al-Muhaddith Ash-Shaykh Abdul-Muhsin Al-Abbaad (may Allaah preserve him) stated: "From that which is benefited from the narration:

1. The complete sincerity of the Messenger (sallallaahu alayhi wa sallam) for His nation. From that is, what this narration consists of from these three all-inclusive, tremendous pieces of advice.

2. The command of having the fear of Allaah in all situations, places and times.

3. The encouragement to follow up bad deeds with the good deeds.

4. The good deeds will wipe away the bad deeds.

5. The encouragement to deal with the people with good behavior.

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The Best Of The Actions For The Muslim To Practice

2011-08-25T12:29:00.000-04:00

On the authority of Abdullaah ibn Mas'ood (may Allaah be pleased with him), he said:

"I asked the Messenger of Allaah,:

-Oh Messenger of Allaah, which of the actions are the best?-

He (sallallaahu alayhi wa sallam) said:

"The prayer at its proper times."

I said:

-Then what Oh Messenger of Allaah?-

He said:

"That the people are safe from your tongue."

(At-Tabaraani, Declared to be authentic by Al-Imaam Al-Albaani in At-Targheeb wa At-Tarheeb # 2852)

Benefits from the narration:

1. From the methodology of the Sahaabah is to go to the people of knowledge to ask about the affairs of one's religion.

2. The Sahaabah weren't prohibited from asking about that which will get them closer to Allaah from the righteous actions.

3. The righteous are not on the same level in terms of reward with Allaah.

4. The respect that the Sahaabah had for the Messenger of Allaah since they addressed with that title or the title of Prophethood.

5. The best of the actions after the two testimonies of faith is the performance of the prayer at the fixed stated times.

6. The opposite of this understood, and it is that the worst of the actions is not praying at the fixed stated times.

7. From the best of the actions is protecting the people from the harms of one's tongue like backbiting, slander, tale carrying, verbal abuse, etc...

8. From the worst of the actions is to harm people with one's tongue.

9. The Prophet (sallallaahu alayhi wa sallam) was the best of teachers since he answered Abdullaah ibn Mas'ood with this answer, whereas similar questions were asked to the Prophet (sallallaahu alayhi wa sallam) by other Sahaabah and He answered them differently according to their situations.

10. The Sahaabah conveyed the Sunnah of the Prophet (sallallaahu alayhi wa sallam) after His death.

11. This narration is not a protection for the people innovation. Indeed those who bring harm to the Muslim community with the affairs of innovation are to be exposed so that the people do not fall into the evil, doubtful matters mentioned by them. Backbiting the people of innovation is permissible when warning the people against them.

Refer back to Riyaadus Saaliheen V. 2 "The Chapter of the Permissible Backbiting" by Al-Imaam An-Nawawe (may Allaah have mercy upon him).

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Explanation Of The Permissible Lying Between The Husband And Wife

2011-08-22T18:57:00.000-04:00

On the authority of Umm Kulthoom bint Uqbah (may Allaah be pleased with her) that the Messenger of Allaah (sallallaahu alayhi wa sallam) allowed lying in three circumstances:

"In war, bringing about harmony between two people, and in the statement of the man to his wife."

(Musnad of Imaam Ahmad # 27278, Declared authentic by Imaam Al-Albaani in Silsilah Al-Ahaadeeth As-Saheehah # 535)

Imaam An-Nawawee (may Allaah have mercy upon him) stated in his explanation in Saheeh Muslim:

"As for him lying to his wife and her lying to him, what's intended is the out display of love and promise of that which is not binding or that which is similar to that. As for deception/betrayal in preventing that which is upon him (to fulfill) or upon her (to fulfill) or taking that which is not rightfully his or hers, then this is prohibited according to the consensus of the scholars and Allaah. The Most High, knows best." (16/158)

Al-Haafith Ibn Hajr (may Allaah have mercy upon him) stated in Fathul-Baari:

"The scholars are in agreement that what is intended by lying here in relation to the right of the woman and the man is that it is only in that which doesn't remove the rights that are upon him or her, or taking that which isn't rightfully his or hers." (5/300)

Al-Muhaddith Al-Imaam Al-Albaani (may have mercy upon him) stated:

"I say that it is not from the permissible lying that he promises her something which he doesn't want to fulfill for her. Nor, is it that he informs her that he brought something for her for a certain price, more than what the price really is in order to please her. That's because it may become known to her (what the actual price is) and as a result of that she begins to have bad thoughts about her husband. And that is from corruption and not bringing about harmony." (From the speech of the Shaykh in Silsilah Al-Ahaadeeth As-Saheehah V. 1 # 498)

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The Most Important Signs of the People of Deviance

2011-08-21T12:04:00.000-04:00

The Most Important Signs of the People of Deviance

1. Separation which Allaah cautioned against in His statement:

"Indeed those who separated their religion and they split into different groups, you have nothing to do with them."

(Al-An'aam: 159)

2. Following of that which is ambiguous:

"As for those who have in their hearts deviance, they follow that which is unclear from it (Al-Qur'aan)"

(Aali 'Imraan: 7)

3. Following of the desires:

"As for those who have in their hearts deviance."

(Aali 'Imraan: 7)

"Have you seen the one who has taken his desires as his god?"

(Al-Furqaan: 43)

4. Opposing the Sunnah with the Qur'aan.

5. Hatred for the people of narration.

6. Using evil nicknames to describe the people of the Sunnah.

7. Abandoning the embracement of the methodology of the Salaf.

8. Declaring those who oppose them to be disbelievers without evidence.

9. Being general in matters which require details and clarification. Also using analogy in matters where analogy is not correct to use.

Al-Imaam Ahmad (may Allaah have mercy upon him) stated:

"It is befitting for the one speaking about the matters of jurisprudence to keep away from these two foundations: Generalities and Analogy."

He (may Allaah have mercy upon him) also said: "The area where people mostly make mistakes are from the angle of interpretation and analogy."

I say: "That which Al-Imaam Ahmad has mentioned, from the warning against these two matters in the area of jurisprudence, is an indication that in the area of creed, keeping away from them is even more so and safer (for one's religion)."

Source: Kun Salafiyyan Alaa al-Jaad dah by Shaykh Abdus Salaam ibn Saalim As-Suhaymee (may Allaah preserve him). Read by Al-Allaamah Shaykh Saalih Fawzaan with the introduction of Ash-Shaykh Alee Naasir Al-Faqeehee and Ash-Shaykh Ubayd Al-Jaabiree (may Allaah preserve them all) pgs. 60-61

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What is the Ruling on the Statement "Freedom of Ideology"?

2011-08-16T10:44:00.000-04:00

Al-Imaam Ash-Shaykh Muhammad ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him) was asked:

Q. "We read or hear the statement -Freedom of Ideology- and it is a call to the freedom of belief. What is your comment regarding this?

A. "Our comment regarding this is that the one who allows the person to be free to have any belief that he chooses from the different religions, indeed this person is a disbeliever. That is because anyone who who believes that it is allowed for one to have a religion other than the religion of Muhammad (sallallaahu alayhi wa sallam), indeed he is a disbeliever in Allaah. Repentance is sought from him. If he repents (then he is considered a Muslim). If he doesn't, then capital punishment is mandatory (in the lands where Islaamic Law is implemented). Religion(s) are not ideologies, rather they are revelation from Allaah azza wa jall which He sends down upon His Messengers and that which His servants traverse upon. This statement and I mean the statement -Ideology- which the intent of it is religion, it's obligatory that it be removed from the Islaamic Books. That is because it leads to this corrupt meaning. The overall answer is that whoever believes that it is permissible to practice any religion one wants to practice and that he is free in that which he practices, indeed he is a disbeliever in Allaah azz wa jall. That is because Allaah has said:
"Whoever desires a religion other than al-Islaam it will never be accepted from him"

(Aali 'Imraan: 85)

Also the statement of Allaah:
"Indeed the religion with Allaah is al-Islaam"

(Aali 'Imraan: 19)

It is not permissible for anyone to believe that a religion besides Al-Islaam is permissible (to practice) and that it is permissible for the person to worship (Allaah) with it. Rather, if the person believed this, the scholars have clearly stated that he is a disbeliever with the type of disbelief that expels one from the religion."

Source: Majmoo' Fataawaa Ash-Shaykh Ibn Uthaymeen (3/99 # 459)

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Does he Know the Meaning of the Two Testimonies of Faith?

2011-08-16T10:35:00.000-04:00

Question asked to Shaykh Abdur-Razzaaq Al-'Afeefee (may Allaah have mercy upon him):

Q. "If the disbeliever verbally mentions the two testimonies of faith but we do not know whether he knows the meaning of them or not, is it ruled that he is upon Islaam?"

A. "It is ruled outwardly for this person that he's upon Islaam until he displays that he's ignorant. He is to be taught, at that time, the correct meaning of the two testimonies of faith. If he becomes established upon that, then the praise is for Allaah. If he doesn't become established upon that, then he is an apostate and not one who is considered to be a disbeliever (who never entered into Islaam)."

Source: Ma-saa-il fee al-Aqeedah pg. 224 question #301

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Those Who Indulge in Vain Speech

2011-08-14T16:37:00.000-04:00

Allaah stated in His Book:

"When you see those who indulge in vain speech regarding our verses, turn away from them until they indulge in other speech. If the Shaytaan causes you to forget, then do not sit after remembering with the wrong doing people." (Soorah Al-An'aam: 68)

Ash-Shaykh Al-Allaamah Abdur Rahmaan As-Sa'dee (may Allaah have mercy upon him) stated in his Tafseer of this verse:

"That which is intended by indulging in vain speech regarding the verses of Allaah, is speaking with that which opposes the truth from beautifying the false statements, calling to them, and praising its people. It also entails turning away from the truth, speaking ill of it and its people. Therefore, Allaah has commanded His Messenger firstly and His nation after that, that when they see one who indulges in vain speech regarding the verses of Allaah with anything that has been mentioned (previously), to turn away from them, do not attend the gatherings of those who indulge in falsehood and remain upon doing so...This statement includes those who indulge in vain speech with falsehood, everyone who speaks with that which is prohibited or the one who does that which is prohibited. Indeed it is prohibited to sit and be present in the presence of evil that one does not have the ability to change."

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The Origin Regarding the Acts of Worship

2011-08-11T08:37:00.000-04:00

Al-Imaam Al-Albaani (may Allaah have mercy upon him) stated:

"The origin regarding the acts of worship is that they are not established except with the approval of the Messenger of Allaah (sallallaahu alayhi wa sallam). This is an origin that is agreed upon amongst the scholars and we do not perceive that any Muslim scholar would oppose this. If it wasn't for this foundation/principle then it would be permissible for any Muslim to add to the amount of Raka-aat of the Sunan, rather the obligatory prayers whose amount has been established by way of the action of the prophet (sallallaahu alayhi was sallam) and his consistency in performing them that way, with the claim that he (the Prophet) didn't prohibit adding to the amount! This is clear and the falsehood is apparent."

Source: Salaatu At-Taraaweeh pg. 29

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The Corruption of the Religion

2011-08-11T08:26:00.000-04:00

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) stated:

"The corruption of the religion takes place either by way of the false creed and speaking in accordance to it, like the affairs of innovation and that which is similar to it. Or it takes place by way of acting in accordance to that which is in opposition to the correct creed, like the corruption of actions or that which is similar to it."

Source: Mukhtaaraat min Iqtidaa As-Siraat al-Mustaqeem by Al-Imaam Ash-Shaykh Muhammad ibn Saalih Al-Uthaymeen (may Allaah hve mercy upon him) pg. 14

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From the 70 Important Matters of Fasting

2011-08-08T10:49:00.000-04:00

The 42nd matter from the 70 important matters of fasting:

"Whoever wakes up in the state of major impurity from having relations with his spouse and the time of Fajr has reached him, he is to make the Ghusl after the appearance of the dawn and fast (for the day) based upon the hadeeth of Aaishah and Umm Salamah (may Allaah be pleased with them both) that the Prophet (sallallaahu alayhi wa sallam) said:

"Fajr would reach him while he was in a state of major impurity, from having relations with his family, then he would make the ghusl and fast (for the day)."

(Bukhaaree and Muslim)

Likewise the woman, if she sees that she has become clean from her menses before the Fajr(Dawn) then she is obligated to fast. There is no harm if she delays the ghusl until after the break of dawn. However it is not permissible for her to delay it until the rising of the sun. Rather it is obligatory upon her to make the ghusl and pray before the rising of the sun. Likewise, whoever had a wet dream during the daytime of Ramadaan, there's nothing upon him (i.e no sin. nor any making up of the fast). This is based upon what has been narrated by Abu Hurayrah (may Allaahbe pleased with him) that the Prophet (sallallaahu alayhi wa sallam) stated:

"Indeed Allaah has pardoned my Ummah for that which the self mentions/whispers (inside) as long as it doesn't speak or act in accordance to it (that which was mentioned inside of oneself)."(Bukhaaree and Muslim)

Source: Sab'oon Mas-alah Muhimmah Fee As-Siyaam by Abdullaah ibn Muhammad An-ajmee,Introduction by Al-Imaam Ahmad An-Najmee (may Allaah have mercy upon him) pg. 37

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From the benefits of Fasting

2011-08-08T10:47:00.000-04:00

From the benefits of Fasting from the words of Al-Allaamah Ash-Shaykh Saalih (may Allaah preserve him):

"Indeed fasting is from the most beneficial acts of worship, and the greatest of them in having an affect (upon the person) in the matter of purification of the soul and rectification of the character. Fasting has for it tremendous benefits. The greatest of them:

It is a cause of the cultivating of the Taqwaa of Allaah in the hearts and preventing the limbs from the prohibited matters. Allaah says:

"Oh you who believe, fasting has been obligated upon you just as it has been obligated upon those before you in order that you may attain Taqwaa (piety)" (al-Baqarah: 183)

Allaah has clarified, in this verse, that He has legislated the fast for His servants in order that He may give them Taqwaa. Taqwaa is a comprehensive word (all-inclusive) of the characteristics of good. Allaah has connected Taqwaa to many affairs of good and numerous benefits. He has repeated the mentioning of it in His book due to the importance of it. The scholars have explained it to mean: "Implementation of the commandments, keeping away from the prohibitions, hoping for the reward (from Allaah) and fearing His punishment." The statement of Allaah:

"In order that you may attain Taqwaa"

Al-Imaam Al-Qurtubee (may Allaah have mercy upon him) said:

"(In order) It is hoped regarding (Attain Taqwaa) You leave off the acts of disobedience. The less you eat the weaker the desires become. The weaker the desires become, the less one will commit the acts of disobedience. It has been said that it is general because the fast is as the prophet (sallallaahu alayhi wasallam) stated:

"Fasting is a shield and a protection."

The reason for (it being) Taqwaa, is because it causes the evil desires to die."

From the benefits of fasting: It makes the person accustomed to having patience, forbearance, and seriousness because it causes him to leave off that which he loves and separate from his desires out of obedience and choice. Fasting gives strength to the one who disobeys (Allaah), the one who is attached to the acts of disobedience, to leave off these acts and to keep away from them. Fasting cultivates the person with a physical cultivation to be patient in keeping away from these acts and forgetting them until the point where the person leaves them off in its entirety. As an example, the one who smokes. The one who this evil habit has taken control over him and it is difficult for him to leave it off, he will have the ability to leave off this evil habit and vile substance with ease by way of fasting. Likewise, the rest of the acts of disobedience.

From the benefits of fasting: It gives the person the ability to overcome the soul that commands with evil. Indeed, during the time when the person is not fasting it overcomes the person and pulls him/her to attain the prohibited desires. When fasting comes about, it gives the person the ability to refrain from the reigns of himself and drive it to (the adherence of) the truth.

From the benefits of fasting: It makes it easy for the fasting person to perform the acts of obedience. This is apparent from the hastening of the fasting people to do the acts of obedience which they probably were lazy in performing or were difficult upon them to perform during times other than the time of fasting.

From the benefits of fasting: It softens the heart and makes it easy for the remembrance of Allaah and it cuts off from the heart that which distracts it.

From the benefits of fasting: It is possible that there will take place in the heart of the servant love for the acts of obedience and hatred for the acts of disobedience in a manner that is consistent. As a result of that, it is that which goes to the correcting of the understanding of the person and his behavior in the life of this world.

All of the praise is due to Allaah and may the Salaah and Salaam be upon the Prophet Muhammad, His family and followers.

Source: Ithaafu Ahlil-Eemaan bi Duroos Shahri Ramadaan by Al-Allaamah Ash-Shaykh Saalih Al-Fawzaan (may Allaah preserve him) pg. 34-35

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Characteristics of the Month of Ramdhaan

2011-08-08T10:45:00.002-04:00

From the Special Characteristics of the Month of Ramadaan

1. Fasting in Ramadaan is one of the five major pillars of Islaam

2. Allaah designated this month for fasting amongst the other months

3. Allaah designated this month for the Qur'aan to come down in it

4. Allaah designated this month to have within it Laylah al-Qadr (The Night of Decree) which is better than one thousand months

5. This month has been designated for the Taraaweeh in congregation in the Masaajid

6. This month has been designated for the opening of the doors of paradise

7. This month has been designated for the closing of the doors of the hell-fire

8. This month has been designated for the opening of the doors of the heavens

9. This month has been designated for the opening of the doors of mercy

10. This month has been designated for the emancipation from the hell-fire every month

Source: Mudhakkirah Fee Ahkaamis-Siyaam - Shaykh Muhammad bin Abdul-Wahhaab Al-Wassaabi (may Allaah preserve him) pg. 42 Part 1

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The Plot of Shaytaan is Weak

2011-08-08T10:44:00.002-04:00

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned:

"It is befitting for the servant to be firm, patient and have a constant connection to that which has within the remembrance (of Allaah) and the prayer. He should not become weary, for indeed with consistently holding fast to that, the plot of the Shaytaan will leave from him. Allaah has said:

"Indeed the plot of the Shaytaan is weak"
(An-Nisaa: 76)

Also Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) stated:

"Whenever the Eemaan (faith), the Tawheed (Islaamic Monotheism), the light of the Furqaan (the Criterion) become strong and the traces of theProphethood and the message (sent by Allaah) become apparent the different Satanic situations become weak."

Source: Inqaadh al-Muslimeen min Waswasatil-Jinn wash-Shayaateen pg. 9 by Shaykh Muhammad al-Imaam (may Allaah preserve him)

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The Golden Principle

2011-08-08T10:42:00.000-04:00

Question asked to Al-Allaamah Ash-Shaykh Saalih al-Fawzaan (may Allaah preserve him)

Q. A man calls in the gathering to a principle and encourages the people to hold fast to it and it is: We unite upon that which we agree on and we excuse one another for that which we disagree. This individual calls to this principle on the television and in the gatherings of the people?

A. This is the principle of the Ikhwaan Al-Muslimeen and it is well known. The one who has said it is Hasan Al-Bannaa the founder of the Ikhwaanal-Muslimeen. It is a false principle. How can we unite upon that which we agree on and excuse one another for that which we disagree about? If we differ with one another in the matter of Aqeedah are we to excuse one another? Are we to unite with the grave worshipers and the Soofiyyah? This principle is contradictory. That is because it will never be possible to unite while there is differing. It is a must that there be unity in the Aqeedah, ideology, path, and in the methodology. We will never unite while we are differing. This is their principle which they constantly repeat/propagate and they call it the golden principle. Why don't they say:

"Say Oh people of the Book, let's come to a common word between us and you that we will not worship any one except for Allaah and we will not associate any partners with Him. Nor will we take each other as lords besides Allaah."

(Aal 'Imraan: 64)

Come and let's unite upon the word of Tawheed which united between the Arab and Non-Arab and united between the predecessors of this nation and the latter of it. Allaah stated:

"Indeed this nation of yours is one nation and I am your Lord therefore worship me"

(Al-Anbiyyaa: 92)

As for pardoning in matters which there is disagreement in, it is only in the the allowed differing, that which it is allowed (for the one who is qualified to make) the Ijtihaad.

Source: Al-Ijaabaat Al-Muhimmah Fee Al-Mashaakil Al-Mulimmah" V.2 pg. 225

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Umm Sulaym (may Allaah be pleased with her)

2011-08-08T10:40:00.003-04:00

Umm Sulaym (may Allaah be pleased with her) accepted Al-Islaam and she mentioned that:

"Abu Anas came after being away and he said: "You have become one who has no religion." She responded by saying: "I didn't, rather I believe in this man." She began to teach Anas, she would say to him: say: "Laa Ilaaha Illallaah", say "I bear witness that Muhammad is the Messenger of Allaah". Anas ibnMaalik (may Allaah be pleased with him) said it. His father said to her: "Don't corrupt my son." She would respond by saying: "Indeed I am not corrupting him."

Benefits from this:

1. The companions of the Prophet (sallallaahu alayhi wa sallam) used to command their children with the Tawheed of Allaah and the following of the Sunnahof the Prophet (Sallallaahu alayhi wa sallam).

2. When a parent accepts Islaam, the parent should encourage the child/children to say the two testimonies of faith.

3. Refuting those who speak ill of Islaam.

4. Teaching Islaam does not corrupt the people, rather it brings about the rectification of the people.

5. The enemies of Islaam of the past seek to extinguish the light of Allaah with their mouths by speaking ill of Islaam and distorting the image of Islaam.

6. The enemies of Islaam today use the tactics, which they have learned from their evil predecessors, against the call of Islaam.

7. The command to save oneself and family from the hell-fire was being implemented by Umm Sulaym.

8. Umm Sulaym is one of the good examples from thr Sahaabiyyaat of a righteous mother.

Source: Siyar A'laam an-Nubalaa 2/305

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Be you Rabbaniyyun

2011-08-08T10:39:00.002-04:00

Allaah stated:

"It is not possible for any human being to whom Allaah has given the Book and the Hukm (knowledge and understanding of the laws) and Prophethood to say to the people: "Be my worshipers rather than Allaah's." On the contrary (he would say): "Be you Rabbaniyyun (learned men of religion who practice what they know and also preach to others)-Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to Allaah's will?"

(Aali 'Imraan: 79-80)

Shaykhul-Islaam Muhammad Ibn Abdil-Wahhaab (may Allaah have mercy upon him) stated about these two verses:

"When you come to know that the reason behind these verses coming down is the statement of the people of the book: "We are Muslimoon, we will worship Allaah except if you want us to worship you", you'll come to know that it is the most clear of that which is in the Qur'aan from the establishment of sincerity and disassociation from polytheism. It is also from the greatest of that which clarifies for you the path of the rightly guided leaders and the misleading leaders. It is that Allaah has described the leaders of guidance with the negation and the affirmation. He negated for them that they command their followers with associating them as partners (with Allaah), or the Angels or even the Prophets even though they are the most righteous of the creation. He affirmed for them that they command their followers to be those who learn and practice that which they learn and teach it to others. So if it is not conceivable that the one who Allaah has given this status would command his followers to make him a partner with Allaah, nor the Prophets, nor the Angels, then other than them would be more apparent (in not calling the people to Shirk)."

Source: Tafseer of Shaykhul-Islaam Muhammad bin Abdil-Wahhaab (may Allaah have mercy upon him) pg. 31

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BENEFIT: How many years did the Messenger of Allaah fast in Ramadhaan?

2011-08-08T10:33:00.002-04:00

Al-Imaam An-Nawawi (may Allaah have mercy upon him) stated in Sharh Al-Muhadh-dhab (6/250):

"The Messenger of Allaah (sallallaahu alayhoi wa sallam) fasted in Ramadaan for nine years. That is because fasting in Ramadaan became obligatory in the month of Sha'baan during the second year of Hijrah and the Prophet (sallallaahu alayhi wa sallam) died in the month of Rabee' al-Awwal during the eleventh year of Hijrah."

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The Dislike of Praising (someone) to Their Face

2011-08-03T18:41:00.000-04:00

The Dislike of Praising (someone) to Their Face –

Taken from the book ‘Qabasun Min Rawaai’-il-Afnaan-in-Nadeeyah- Aadaabun Islaameeyah Wa Wasaayah Shar’eeyah WaAdhkaar Nabaweeyah’ [1] By‘Alee Bin Zaid Bin Muhammad Bin Haadee Al-Madkhalee–

Translated by Abu Yusuf, Sagheer Ibn ‘Abdur-Rasheed Al-Kashmeeree

‘Alee Bin Zaid Al-Madkhalee says:

The twenty third advice: The dislike of praising (someone) to their face –

And the reason for it being disliked is so that the one who is being spoken about does not become deceived by it and then feel arrogance, and that is an offense against him, and so that the one who is praising will not enter into anything of lying and bring about sin (upon himself).

And the proof for the dislike is what the two Sheikhs (Al-Bukhaaree and Muslim) have reported from the hadeeth of ‘Abdur-Rahmaan Bin Abee Bakrah from his father that a man praised a man in front of the Prophet (sallalahu alaihi wa sallam). So, the Prophet (sallalahu alaihi wa sallam) said:

“Woe be to you, you have cut the neck of your companion”.

Then he said:

“If one of you is to definitely praise his brother then let him say: ‘I deem such and such (to be like that) and I do not praise anyone above Allah, Allah is his Reckoner’ – if he believes that he is like that.” [2]

So, there is in this hadeeth a prohibition against the open praising (of a person) due to what it leads to in terms of harm which may beset both the one who is praising and the one who is being praised as I have already said, except that the Prophet (sallalahualaihi wa sallam) guided towards a substitute when a person wants to praise another person, as you have seen.

And in Saheeh Muslim from Miqdaad (may Allah be pleased with him) that a man began to praise ‘Uthmaan (may Allah be pleased with him) so Miqdaad proceeded (towards him) and went down on his knees and began to throw the gravel on his face. So, ‘Uthmaan (may Allah be pleased with him) said: ‘What’s the matter with you?’ So, he said: Indeed, the Messenger of Allah (sallalahu alaihi wa sallam) said:

“When you see those who praise people (to their faces), then throw dirt in their faces.” [3]

And in the two Saheehs of Al-Bukhaaree and Muslim from Abu Moosa Al-Ash’aree (may Allah be pleased with him) who said: The Prophet (sallalahu alaihi wa sallam) heard a man praise a man and extol him in praise, so he said:

‘You have destroyed or cut the back of the man.” [4]

And indeed, some of the scholars have made an exception to the dislike of a man praising (another) man for a good action or a praiseworthy affair occurring from him so that it would incite in him a desire to do the likes of it (again), and as an exhortation for the people in taking it as an example to be followed in those things which are similar to it.

I say: So, whosoever has to praise his brother to his face for a correct purpose which has limited or diverse benefit, then it is upon him to beware of exaggerating in the praise and making it long-winded. And it is also upon him to use the method which the Prophet (sallalahu alaihi wa sallam) guided towards in the previous hadeeth.

Imaam Al-Baghawee said after mentioning the aforementioned hadeeth (of Miqdaad):

‘I say: And in totality, praise and commendation of a person (to their face) is disliked, for very rarely is the one who praises safe from a lie which he says whilst praising him, and very rarely is the one who is praised safe from the amazement (of himself) which enters him.’ [5]

[1] Translator’s footnote:, Daar-ul-Meerath-un-Nabawee , Burj-ul-Kayfaan, Algeria, 1^st Edition, 1432/2011, Pp 138-1399. The author of this book is the son of the great scholar, Sheikh Zaid Bin Haadee Al-Madkhalee (hafidhahullah) and he has taken selected portions from his father’s book Al-Afnaan-un-Nadeeyah Sharh Mandhoomat-us-Subul-is-Saweeyah and added extra benefits connected to etiquettes, supplications and advice from the Sharee’ah. The Sheikh has also given an introduction to this beneficial work.

[2] Al-Bukhaaree in Al-Adab...(Vol.8, page 16) and Muslim in Az-Zuhd War-Raqaaiq...(Vol.4, No.3000, page 2296)

[3] Muslim in Az-Zuhd War-Raqaaiq...(Vol.4, No.3002, page 2297)

[4] Al-Bukhaaree in Ash-Shahaadaat...(Vol.2, No.2520, page 947- Al-Boga [Ed.]) and Al-Adab... (Vol.5, No.5713, page 2251) and Muslim in Az-Zuhd War-Raqaaiq...(Vol.4, No.3001, page 2297)

[5] See Sharh-us-Sunnah (Vol.13, page 151)

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Ahlus Sunnah wal Jamaa'ah

2011-07-28T13:21:00.001-04:00

Shaykh Saalih al-Fawzaan (may Allaah preserve him) stated:

"Anyone who opposes the group of Ahl as-Sunnah are astray. We do not have except for one Jamaa'ah and they are Ahl as-Sunnah. That which opposes this Jamaa'ah it is opposition to the methodology of the Messenger (sallallaahu alayhi wa sallam). Everyone who opposes Ahl as-Sunnah wal Jamaa'ah is from the people of desires. The oppositions differ in their ruling in relation to (the opposer) being declared astray or being declared a disbeliever. This is according to the greatness or smallness of the opposition as well its distance and nearness to the truth. Everyone who opposes Ahl as-Sunnah wal Jamaa'ah from those who attribute themselves to al-Islaam in the affair of ad-Da'wah (calling to Allaah) or Aqeedah (Islaamic creed) or anything in the foundations of faith, indeed he enters into seventy two groups ( of deviance). Also the threat (of being in the hell-fire) includes him and for/upon him is blame and punishment according to the degree of his opposition."

Source: Al-Mu'een Li Tawdeeh Ma'aani Athar Ibn Seereen - By Shaykh Ahmad Baazmool (may Allaah preserve him) pgs. 89-90

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The Fasting Woman

2011-07-28T13:19:00.002-04:00

Question asked to Imaam Muqbil ibn Haadi (may Allaah have mercy upon him)

Q. What is the ruling of the fasting woman who menses came upon her while there was a short time remaining before the breaking of the fast?

A. "It is obligatory upon her to make up that day. This is the case if the Mu-adh-dhin calls the adhaan on time. As for the case where the sun has set and the menses came upon her, but the Mu-adh-dhin did not call the Adhaan yet, {except the likes of the Adhaan of the Shee'ah}, and the sky has become dark, her fast is correct and it is not obligatory upon her to make up that day."

Source: Al-Fataawaa Al-Mar'ah Al-Muslimah pg. 145 Q# 150

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While Menstruating

2011-07-28T13:18:00.000-04:00

On the authority of Aaisha (may Allaah be pleased with her) she stated:

"I used to wash the head of the Messenger of Allaah while I was menstruating."

(Saheeh Muslim #297)

On the authority of Aaisha (may Allaah be pleased with her) she stated:

"I used to drink (from a vessel) while I was menstruating, then I would give it to the Prophet (sallallaahu alayhi wa sallam) to drink from. He would place his mouth on the place where my mouth was and then drink. I would also eat meat from a bone while I was menstuating, then I would give it to the Prophet (sallallaahu alayhi wa sallam) and He would place His mouth on the place where my mouth was."

(Saheeh Muslim #300)

Ibn Mundhir stated in Al-Awsat (2/104):

"In this there is evidence that the woman who is menstruating does not cause that which she touches to become impure being that her entire body is not impure. So when it is established that her body is not impure except for her privates, then it is established that that the impurity is in the private area due to the blood (of menstruation) being there and the rest of her body is pure."

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Oh you who believe, fasting has been obligated upon you as it was obligated upon those before in order that you may attain At-Taqwaa

2011-07-24T10:45:00.000-04:00

Benefits from Soorah Al-Baqarah verse 183

Allaah stated:

"Oh you who believe, fasting has been obligated upon you as it was obligated upon those before in order that you may attain At-Taqwaa"

(Soorah Al-Baqarah: 183)

Benefits from this verse:

1. The importance of fasting being that Allaah addressed the believers with it.

2. Fasting is from the affiars of Eemaan (faith).

3. The obligation of fasting upon this Ummah.

4. The obligation of fasting upon the previous nations.

5. The mentioning of fasting being obligated upon the previous nations to make the affair easy upon this nation.

6. The completion of this Ummah (nation) by way of practicing that which was good from the previous nations and more.

7. The wisdom behind fasting is the attainment of At-Taqwaa (piety).

8. Actions are from Eemaan which is a refutation against the Jahmiyyah and the Murji'ah who do not hold actions to be a part ofEemaan.

9. Through the performance of the legislated acts of worship, there's a benefit for the individual.

10. Through fasting, one displays his/her gratitude to Allaah for favoring him/her with Eemaan.

11. Through fasting, one displays his/her claim of Eemaan.

12. Virtue of At-Taqwaa

13. Allaah has obligated different acts/types of worship. Some are performed by way of wealth, some by way of the body parts etc...

14. The Qur'aan is guidance for the believers.

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Preserving the Minhaj As-Salafi

2011-07-13T20:31:00.000-04:00

Preserving the Minhaj As-Salafi

From the false principles that are being propagated in this time is the statement "It is not permissible to make our differing regarding other than us a cause of differing amongst us". This false principle is one of the principles that Alee Hasan Al-Halabi was refuted for by some of the scholars of Ahlus-Sunnah.

The points of criticism against this false principle are many. We mention to the noble reader a few of them. This is for the purpose of knowing what is evil to keep away from it and knowing what is correct so that we can hold on to it.

1. We are commanded to unite upon the truth and defend it against falsehood.

2. We are commanded to avoid falsehood and the people of falsehood.

3. We are commanded to return that which we disagree about back to the Book and the Sunnah. Then whoever opposes the text after it has been made clear then that individual is in opposition to the truth. It's upon the person in opposition to repent and return back to the truth.

4. There is a discrepancy in this principle since it is established that the difference is in other than us. So if they are not from us then we agree on that point so where's the differing?

5. This principle is used to protect individuals who claim to be from Ahlus-Sunnah that defend the people of falsehood and innovation from being criticized for their defence of the people of falsehood.

6. Not every difference of opinion is giving consideration. There are some matters that we are not allowed to differ in. Differing about an affair of jurisprudence is not like differing over the state of an individual who makes Takfeer of the Muslimeen.

7. Halabi describes the one who doesn't implement his false principle as being one who is an idiot. This would apply to the scholars of Ahlus-Sunnah past and present who are free from this falsehood of his.

These are some of the points against this principle of falsehood. We leave you with the speech of the Noble Shaykh Al-AllaamahAhmad an-Najmee (may Allaah preserve him):

"If anyone opposes the truth it's obligatory upon us to advise him and clarify the matter for him. If he returns (back to the truth then this is good) if he doesn't it's obligatory upon us to consider him astray and reject him. If anyone aids this person and helps him upon his falsehood, we rebuke the aider and boycott him. This is especially the case when the person's innovation or opposition is clear and harmful like the innovation of the Khawaarij. It is not permissible to leave off the rebuke of the one who seeks to water down this affair for the preservation of uniting the word (of theMuslimeen)..."

Source: Hiwaar Ma'a Alee Al-Halabi pg. 65

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Is it Permissible to make Du'aa against the Jews

2011-07-12T03:51:00.000-04:00

Question asked to Al-Allaamah ash-Shaykh Saalih al-Fawzaan (may Allaah preserve him)

Q. Some of the brothers mentioned on you, Oh noble Shaykh, that it is not permissible to make dua against the Jews, especially if that is in a general manner. We hope from you to give clarity?

A. This is the custom of some of the people, and that is that the person cuts off some of the speech and takes what he wants and then says so and so said. This question came during one of the nights: Is it permissible to make dua for the destruction of all of the Kuffaar, the destruction of the Jews, the disbelievers, all of them until the point that none from amongst them remains upon the earth? I said in response: Dua is to be made against the one who transgressed, from amongst them, and oppressed the Muslimeen. As for making dua against them, that all of them be destroyed and none remains from amongst them, Allaah is All-Wise and All-Knowing. He has the ability to destroy them all and not leave anyone remaining except for the Muslimeen. However, Allaah allows them to remain for a wisdom. He allows them to remain for the purpose of striving against them, establishing Al-Walaa (Alliance for the believers) and Al-Baraa (Disassociation from the disbelievers). He allows them to remain so that the difference between the one who loves Allaahand the one who doesn't love Allaah and His Messenger are established. There's wisdom for Allaah in doing that."

Source: Al-Ijaabaat Al-Muhimmah fee Al-Mashaakil Al-Mulimmah Part 2 pgs. 203-204

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The Innovated Manner of Divorce

2011-07-12T03:50:00.000-04:00

Question asked to Al-Imaam Muqbil bin Haadi (may Allaah have mercy upon him)

Q. We would like from you a detailed clarity whether At-Talaaq Al-Bid'ee counts?

A. The Talaaq Al-Bid'ee counts along with the husband being sinful. If he (the husband) said: I divorce you three times (at once), then one counts (and not three), just as has come in the narration of Ibn Abbaas (may Allaah be pleased with him) inSaheeh Muslim. So the divorce counts along with the husband being sinful (for divorcing in this manner). This is the correct position. He (the husband) will be sinful if he knows that (he's not to divorce in that manner)."

Note: At-Talaaq Al-Bid'ee can be translated as "The Innovated Manner of Divorcing".

Source: Al-Fataawaa Al-Mar-ah al-Muslimah, Question #260 pg. 231

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Aid your brother whether he is the oppressor or the one being oppressed

2011-07-07T15:33:00.000-04:00

On the authority of Anas ibn Maalik (may Allaah be pleased with him), the Messenger of Allaah (sallallaahu alayhi wa sallam) said:

"Aid your brother whether he is the oppressor or the one being oppressed."

A man stated: "Oh Messenger of Allaah (sallallaahu alayhi wa sallam), I will help him when he is being oppressed, but how do I help him when he is the oppressor?"

The Messenger of Allaah (sallallaahu alayhi wa sallam) said:

"Prevent him from oppression and that's helping him."

(Bukhaaree #2444)

The noble Shaykh Al Allaamah Muhammad ibn Saalih Al 'Uthaymeen (may Allaah have mercy upon him) stated about this narration in his explanation of Riyaadus Saaliheen #237:

"The helping (of your brother who is being oppressed) means to defend him from others. Meaning repelling that which harms him. Help your brother, meaning: repel from him that which harms him. This is the case whether he is an oppressor or one being oppressed. A man said: "Oh Messenger of Allaah, how do I help him when he is an oppressor?", he didn't say -I will not help him- rather he said: How do I help him?. He meant by his statement -I will help him, however inform me how am I to help him. The Prophet (sallallaahu alayhi wa sallam) said: "Prevent him and that is (considered) helping him." Therefore, if you see that this individual wants to transgress against the people, stop him and this is (considered) helping him. As for when the person is being oppressed, helping him is by way of repelling the oppressor away from him. In this narration there is evidence for the obligation of aiding the one who is oppressed and there is evidence for aiding the oppressor in the manner that has been mentioned by the Prophet (sallallaahu alayhi wa sallam)."

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Whoever Allaah wants good for He gives him understanding of the religion

2011-07-06T11:59:00.000-04:00

The Allaamah Shaykh Abdur Rahmaan ibn Naasir As-Sa'dee (may Allaah have mercy upon him) commented on the Hadeeth of Mu'aawiyah ibn AbeeSufyaan (may Allaah be pleased with them both), that Messeger of Allaah (sallallaahu alayhi wa sallam) said:

"Whoever Allaah wants good for He gives him understanding of the religion."

(Agreed Upon)

The Shaykh (may Allaah have mercy upon him) stated:

"This Hadeeth is from the greatest of the virtues of knowledge. Also, in this narration (is the point) that the beneficial knowledge is a sign of happiness for the servant and Allaah wanting for him/her good. Having understanding in the religion entails having understanding of the foundations of faith. It entails having understanding of the legislations of Al-Islaam and the rulings. It entails having understanding of the realities of Al-Ihsaan. Indeed, the religion entails all of these three affairs, as has come in the Hadeeth of Jibreel when He asked the Prophet (sallallaahu alayhi wa sallam) about Al-Eemaan, Al-Islaam, and Al-Ihsaan. The Prophet (sallallaahu alayhi wa sallam) answered Him with it limits. He explained Al-Eemaan with its six foundations. He explained Al-Islaamwith its five pillars. He explained Al-Ihsaan, that it is "That you worship Allaah as if you see Him. Although you do not see Him, He sees you". Also, that which enters into that is having understanding of the affairs of creed and knowing the methodology of the Salaf regarding that. It entails the implementation of it outwardly and inwardly. It entails knowing the methodologies of those in opposition. It entails the clarifying of that which it has of being in opposition to the Kitaab and the Sunnah. Also, that which enters into that: The knowledge of jurisprudence, it's foundations and branches as well as the rules of worship, dealings, and matters connected to the prescribed punishments for crimes. Also, which enters into that is learning all of the different means that will aid one upon attaining the understanding of the religion, like the the sciences of the Arabic language with its different categories. Therefore, whoever Allaah wants good for He gives him understanding of these affairs and success to attain them. Also, the understanding of this narration indicates that whoever turns away from these affairs, in its totality, then indeed Allaah didn't want good for him. That is due to him being deprived of the means by which the affairs of good can be attained by them as well as the happiness to be earned by them."

Source: Bahjatu Quloob Al-Abraar, explanation of Hadeeth # 11

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The Best of You are Those Who are Best to Their Families

2011-07-04T11:18:00.001-04:00

Al Imaam Muhammad Ibn Saalih Al 'Uthaymeen (may Allaah have mercy upon him) commented on the statement of the Prophet (sallallaahu alayhi wa sallam):

"The best of you are those who are best to their families."

The Shaykh (may Allaah preserve him) stated:

"The best of the people are those who are best to their families. That is because the relatives are the ones who are more entitled to the good treatment. Therefore, if there's any good in you then let your family be the first of those who benefit from this good. This is the opposite of what the people do today. You'll find him to be one who has bad character with his family but he has good character with other than them. This is a major mistake/wrongdoing. Your family has more right to be treated with goodness. That is because they are with you night and day, in private and in public. If something befalls you, they are afflicted along with you. If you're happy, they are happy. If you're sad, they are sad. Therefore, let your dealings with them be better than your dealings with outsiders. The best of the people are those who are best to their families. We ask Allaah to complete for me and the Muslimeen the Eemaan and that He makes us the best of the servants of Allaah regarding our families and those who have rights over us."

Source: Explanation of Riyaadus-Saaliheen

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The religion has come for the happiness of mankind and to remove evil

2011-06-29T10:19:00.000-04:00

Al Imaam Muhammad ibn Saalih Al 'Uthaymeen (may Allaah have mercy upon him) said:

"The religion has come for the happiness of mankind /And for the purpose of removing evil from them and the harm."

The Shaykh commented on these two lines of poetry:

"This is the principle regarding the Islaamic legislation and that it has come for the happiness of mankind and the removal of the evil and that which is harmful for them in the life of this world and in the hereafter. These two matters, which the legislation of the Prophet (sallallaau alayhi wa sallam) revolve around, are that which the benefit can be attained completely or by the majority of. Likewise, the decrease in the evil or the full eradication of it can be attained. Meaning by this: the repelling of that which is harmful and the bringing about that which is good. This is the general applied principle in the religion of Allaah."

Source: Manthoomah Usool Al Fiqh wa Qawaaidih pg. 49

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Does the one who is menstruating prostrate at the verse of prostration?

2011-06-28T09:34:00.000-04:00

Question Asked to Al-Imaam Muqbil ibn Haadi Al-Waadi'ee (may Allaah have mercy on him)

Q. The woman who is menstruating hears a verse that has within it a prostration, does she prostrate?

A. "There is no harm in her prostrating. That is because the purification is not a condition for the prostration according to that which is correct. Also, it is not mandated to face the Qiblah. Therefore, there is no harm if she wants to prostrate, just as the Prophet (sallallaahu alayhi wa sallaam) did when he recited Soorah An-Najm. He prostrated and the people prostrated with him. At another time, the Qur'aan was recited upon him and the Prophet (sallallaahu alayhi wa sallam) did not prostrate. Therefore, the prostration is not mandatory."

Source: Al-Fataawaa Al-Mar'ah pg. 94, question #77

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The Covering of the Muslim Woman in the Prayer

2011-06-07T09:10:00.000-04:00

Question asked to Al Imaam Al-Albaani (may Allaah have mercy upon him):

Q. Is the Muslim woman to pray in the clothes she wears in her house which cover her, or is it a must that there be a Jilbaab over her? Also, is it a must that she cover her feet in the prayer?

A. As for covering the feet in the prayer, then this is a must. That is because the feet are from the Awrah (the areas that must be covered) just as the Qur'aan and the Sunnah have indicated. As for, if it is permissible for her to pray in her house clothes? That which is apparent is that her house clothes do not cover her feet. Therefore, the answer is clear. It is not permissible for her to pray in her house clothes. Based on this, there has come in some of the Salafee narrations that the woman, when she stands to pray, it is obligatory upon her to have upon herself a long garment to cover the top part of her feet. Except, if we were to say that there's a woman -and this is an imagination- that lives in her own home covered in Jilbaab as if she was living amongst foreign men. It is possible that there is a woman who has something of tightness in her house clothing. If she prays, and at the same time she's covering her awrah, however from another angle her clothing describes her awrah (because of it being tight), this is an opposition to the legislation of her Lord. So based upon this, it is a must that the woman take an Izaar or a long Qamees to wear (to cover herself in prayer) even if her feet are uncovered. It is sufficient for her to cover the top of her feet with this long garment."

Source: Al Fataawaa Al-Usturaaliyyah pg. 125

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The Hadeeth of Najd

2011-06-03T11:01:00.000-04:00

The Hadeeth of Najd - Taken from Silsaltul-Ahaadeeth As-Saheehah Wa Shayun MinFiqhihaa Wa Fawaaidihaa of Shaykh Al-Albaanee (rahimahullah) [1] –

Translated by Abu Yusuf, Sagheer Ibn ‘Abdur-Rasheed Al-Kashmeeree

An Exclusive Translation for Sisters Upon Al-Istiqaamah

Shaykh Muhammad Naasir-ud-Deen Al-Albaanee (rahimahullah) mentions the following Prophetic narration:

2246 - "O’ Allah, bless for us our Makkah, O’ Allah, bless for us our Madeenah, O’ Allah, bless for us our Shaam[2] and bless for us our Saa’and bless for us our Mudd [3]. So, a man said: O’ Messenger of Allah, and our Iraq and he (the Prophet) turned away from him. So, he repeated it three times, with the man saying every time: and our Iraq and he (the Prophet) would turn away from him. Then he (the Prophet) said: In it there will be earthquakes and tribulations and from it will rise the horn of shaytaan. "

Reported by Ya’qoob Al-Fasawee in Al-Ma’rifah (2/746-748), Al-Mukhlalas in Al-Fawaaid-ul-Muntaqaah (7/2-3), Al-Jurjaanee in Al-Fawaaid (2/164), Abu Nu’aym in Al-Hilyah (6/133) and Ibn ‘Asaakir in Taareekh Dimishq(1/120) from routes of transmissions from Tawbah Al-‘Anbaree from Saalim Bin ‘Abdullah from his father that the Prophet (sallalahualahi wa sallam) supplicated and then he mentioned it (the narration).

The Shaykh then authenticated the narration by saying:
‘I say: This chain of narration is Saheeh (authentic) according to the conditions of the two Sheikhs (Al-Bukhaaree and Muslim).’

Then the Shaykh proceeded to mention and analyse other chains of narration for this hadeeth including some of the different wordings mentioned therein. This includes the word Najd [4] which appears in some narrations in place of Iraq. After doing all this, the Shaykh says:

‘And indeed, I have not gone into detail in the checking of this authentic hadeeth and the mention of its routes of transmission and some of its wordings except because some of the innovators who wage war upon the Sunnah and those who have deviated from Tawheed attack the Imaam Muhammad Bin ‘Abdul-Wahhaab, the reviver of Tawheed in theArabian Peninsula, and they link the hadeeth to him in view of him being from the lands (Najd) which are well known today with this name. And they (these people) were ignorant or pretended to be ignorant that they (the lands of modern day Najd) are not intended by this hadeeth. Rather, they, (those which are intended) are but (the lands) of Iraq as the majority of the routes of transmission of the hadeeth show. And with this (interpretation) have the scholars of old spoken, such as ImaamAl-Khataabee and Ibn Hajar Al-‘Asqalaanee and other than them.

And they were also ignorant of the fact that a man being from some of the blameworthy lands does not necessitate that he is also blameworthy if he in himself was righteous, and the opposite with the opposite. For how many (has there been) inMakkah, Madeenah and Shaam from the rebellious and evildoer, whilst in Iraq (there has been) the scholar and the righteous. And how wise was the saying of Salmaan Al-Faarisee to Abu Ad-Dardaa when he invited him (Salmaan) to emigrate from Iraq to Shaam:

‘To proceed; So, indeed, the sacred land does not make anyone sacred. Rather, that which but makes a person sacred is his action.’

And on the opposite side to these innovators, is the one who rebuked this hadeeth and made a ruling on it as being fabricated due to what is in it in terms of making Iraq blameworthy, as did the teacher Salaah-ud-Deen Al-Munnajid in his introduction to (the book) Fadaail-i-Shaam Wa Dimishq. And I refuted him in my checking of its ahaadeeth and I established that the hadeeth is from his (sallalahu alahi wa sallam’s) knowledge-based miracles, so refer to the eighth hadeeth from it.’
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[1] Translator’s footnote: Maktabatul-Maa’rif, Riyadh, 1st Edition, 1412/1991,Vol.5, Pp 302-306.
[2] Translator’s footnote:  Shaam is the region of the Middle East which includes the countries of Syria, Jordan, Lebanon and Palestine.
[3] Translator’s footnote:  The Saa’ and Mudd are units of measurement that were used from the time of the Prophet (sallallaahu alayhi wa sallam) and are still employed by the Muslims to this day. For more on this see:http://www.salafitalk.net/st/viewmessages.cfm?Forum=24& Topic=9559
[4] Translator’s footnote:  The area of Najd which is well known today, is in the central region of modern Saudi Arabia

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Giving Charity

2011-06-03T10:41:00.001-04:00

The Prophet (sallallaahu alayhi wa sallam) said:

"Indeed, charity will extinguish the heat of the graves for its givers. And indeed, the believer will but seek shade on the day of Resurrection in the shade of his charity.“

Reported by At-Tabaraanee in Al-Mu’jam-Al-Kabeer (17/286/788) from ‘Uqbah Bin ‘Aamir.

After mentioning other narrators whose reliability support this narration, Shaykh Al-Albaanee (rahimahullah) says, "In totality, the chain of narration of At-Tabaraanee is Jayyid (good) with the aforementioned supports."
See As-Saheehah No.3484

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The Muslim Woman

2011-05-25T08:56:00.000-04:00

Umm Salamah As-Salafiyyah (may Allaah preserve her) stated:

And even though Islaam has indeed given the woman many rights, this doesn't mean that Islaam has given her unrestricted freedom in the matter of entering, leaving out, making a dazzling display of oneself when out in public, and mixing with men. Rather, Islaam has prohibited the matter of leaving out of the home in abundance without there being a need.

Allaah said:

"And remain in your homes, and do not make a dazzling display of yourself like that of the first pre-Islaamic time of ignorance..."

(Soorah Al-Ahzaab: 33)

Source: Tahdheer Al-Fataa al-A'feefah min Talbeesaat Az-Zindaani al-Khabeethah by Umm Salamah As-Salafiyyah with theIshraaf and Taqdeem of Al-Imaam Abu Abdir Rahmaan Muqbil bin Haadi (may Allaah have mercy upon him) pg. 83

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Looking at the Noble Face of Allaah

2011-05-25T08:53:00.000-04:00

Looking at the Noble Face of Allaah

Soorah Qaaf: 35

Allaah has said:

"For them is that which they want in it, and with Us there's more."

(Qaaf: 35)

Shaykh Abdul-Maalik Ramadaani (may Allaah preserve him) stated:

"Many of the people of knowledge has explained the statement "more" to mean the looking at the Noble Face of Allaah on the Day of Standing, as is mentioned in Tafseer Al-Baghawee 4/226, Zaadul-Maseer of Ibn al-Jawzee 8/21, and Roohul Ma'aani of al-Aloosi 26/190. Likewise, they have explained the statement:

"and more"

in verse 26 of Soorah Yoonus. Ibn Katheer mentioned in his Tafseer:

"The statement of Allaah "and with Us there's more" is similar to the statement of His:

"For those who have done good there's good and more."

(Yoonus: 26)

It has preceded in Saheeh Muslim on the authority of Suhaib bin Sinaan Ar-Roomi (may Allaah be pleased with him) the meaning is looking at the Noble Face of Allaah. Al-Bazzaar and Ibn Abi Haatim have narrated from the Hadeeth of Shareek Al-Qaadi on the authority of Uthmaan bin Umayr Abi Al-Yaqthaan on the authority of Anas bin Maalik (may Allaah be pleased with him), regarding the statement of Allaah:

"and with Us there's more"

He said: "Their Lord will appear to them every Jumu'ah." Likewise, Ibn Jareer narrated on him in his Tafseer 26/173. As well as Al-Bayhaqi in "Al-Ba'th wan Nushoor."

As for the hadeeth of Suhayb (may Allaah be pleased with him) which is in Saheeh Muslim, he narrated on the Prophet (sallallaahu alayhi wa sallam) with the wording:

"When the people of Paradise enter the paradise Allaah will say: Do you want anything more that I can add to what I have already given you? They will say: Have you not made our faces white? Have you not entered us into the paradise and saved us from the hell-fire? He, the Prophet (salallaahu alayhi wa sallam) said: He (Allaah) will remove the veil and they (the people of paradise) will not have been given anything more beloved to them than looking at the face of their Lord. Then He (the Prophetsallallaahu alayhi wa sallam) recited the verse:

"For those who have done good there's good and more".

From this hadeeth it is known from the angle of where the looking at the Noble Face of the Lord is named that which is "More".

We ask Allaah, The Noble, for the pleasure of looking at His Noble face on the day we will meet Him without there being harm or misleading trial.

Source: Min Kulli Soorah Faa-idah by Shaykh Abdul-Maalik bin Ahmad Ramadaani (may Allaah preserve him) pgs. 278-279

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Jihaadush Shaytaan

2011-05-19T09:59:00.001-04:00

Ibn Qayyim Al-Jawziyyah (may Allaah have mercy upon him) stated:

"As for Jihaad of the Shaytaan, it consist of two levels:

1. Striving against him by repelling that which he presents to the servant from the affairs of evil doubts and conjecture to the faith (of the servant).

2. Striving against him by repelling that which he presents from the corrupt intentions and evil desires.

Therefore, the first category of striving takes place with having certainty. The second category of striving takes place with having patience. With the fulfillment of both categories, of striving (against the Shaytaan), the servant will become one who is an Imaam(leader) and a Haadi (guide) in the religion.

Just as Allaah has stated (what is translated to mean):

"We have made from amongst them leaders guiding by our command when they were patient and certain about Our signs/verses."

(Soorah As-Sajdah: 24)

Allaah, glory be to Him, the One far removed from any imperfection, has informed (us) that leadership in the religion is attained by way of having patience and certainty. The patience repels the evil desires and corrupt intentions. The certainty repels the doubts and (false) conjecture."

Source: Qutoof al-Jiyaad min Hikam wa Ahkaamil-Jihaad - Shaykh Abdur Razzaaq bin Abdil-Muhsin Al-Badr (may Allaahpreserve them both) pg. 10

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Sitting with a Soofee

2011-05-19T09:56:00.000-04:00

Sitting with a Soofee

(An Exclusive Translation for Sisters Upon Al-Istiqaamah)

Sheikh Ubaid Bin ‘Abdillah Al-Jaabiree (hafidhahullah) was asked: [1]

Question Seven: May Allah do good to you and bless you, this questioner asks and says: What is your saying, may Allah preserve you, about the one who says: Me sitting with a Soofee who has good manners is better than me sitting with a Salafee who has bad manners?!!’

So the Sheikh replied:

‘I do not think that a Salafee whose veins have absorbed the Sunnah and its happiness has merged into his heart, would ever say this, for the Salafee keeps away from the Soofee innovators and other than them and sides with Ahlus-Sunnah. However, we look at that which has caused the saying and the one who said it. So, if the one who said it was from the people of factionalism and the (political) activists, then this is not strange for them (to say this) because they proceed from, whether they like it or not, the principle: ‘We co-operate in that which we agree upon and we excuse each other in that which we disagree on’.

And if it was a person of the Sunnah (who said this) but something cut into his soul from that which he sees from the dryness of his brothers towards him and their harshness towards him, a harshness which he sees as increasing beyond its limit, then I do not think this one said it except to reprimand and to severely rebuke (the others). So, it is obligatory upon his brothers to deal with this one with gentleness, and to be good to him in the friendship with him, especially if he is of important status and his position is significant amongst the people... ‘

[1] Translator’s note: The question is taken from the book: Al-Hadd-ul-Faasil Bayn Mu’aamalti-Ahlis-Sunnah Wa Ahlil-Baatil of Sheikh ‘Ubayd Al-Jaabiree (Daar Imaam Ahmed, 1430/2009, 1^st Edition, Cairo, page 18).

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The Ruling on Listening to the Qur'aan While Having Relations

2011-05-19T09:54:00.000-04:00

Questioned asked to the Permanent Committee of Scholars:

Q. What is the ruling on listening to the Qur'aan from the radio while having relations with one's wife. That which I have within myself regarding this affair while I'm in this state, is that it repels the accursed Shaytaan from the home?

A. The Prophet (sallallaahu alayhi wa sallam) has indeed taught his nation that which is to be said during the time of the man having relations with his wife. On the authority of Abdillaah Ibn Abbaas (may Allaah pleased with them both) said that the Messenger of Allaah (sallallaahu alayhi wa sallam) said:

"As for, if one of you were to say at the time when he approaches his wife - Bis millaah Allaahumma Jan nib nash Shaytaan wajan nibish Shaytaan Maa Ra zaq ta naa- (In the name of Allaah, Oh Allaah keep us away from the Shaytaan and keep theShaytaan away from that which you provide us with), if it is decreed that a child will come from that union, the Shaytaan will never be able to harm it." (Agreed Upon).

That which is specifically binding upon the individual, is the restriction (of himself) to that which has come (in the text). Indeed, the listening to the Qur'aan from the radio during the time of having relations for the purpose of repelling the Shaytaan from the home is going beyond that which is legislated. Therefore, it is not permissible. The Magnificent Qur'aan has more of a noble status and greater sanctity than to be listened to during this situation that has been mentioned. Allaah knows best and with Allaahis the success. May the Salaah of Allaah and His Salaam be upon His Prophet, his family, followers and companions."

Source: Fatawaa al-Mar-ah al-Muslimah V.# 2 pgs. 617-618

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The End of the Son's Right to Provisions and Residency

2011-05-19T09:49:00.000-04:00

Shaykh Saalih Al-Fawzaan (may Allaah preserve him ) was asked:

Q. Does the right of the son, to provisions and residency over the father, end when the son merely reaches puberty or when he gets married?

A. "The rights of the son, over his father, ends with the mere state of being independent of him. When he gets older and has the ability to earn for himself and be independent (from his father) with his earnings, then the right of receiving provisions from his father comes to an end as long as he is still young, or even older. However, if he's not independent of his father and he doesn't have the capability to earn, then the right remains upon his father to spend upon him until he is able to be independent of him. That is by way of the obligation of family ties."

Source: Silsilah Fataawaa Al-Mar-ah al-Muslimah "Tarbiyyah al-Awlaad Birrul-Waalidayn" pg. 21

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The Wealth of the Woman

2011-05-19T09:47:00.000-04:00

Shaykh Al-Albaani mentioned in Silsilah Al-Ahaadeeth As-Saheehah commenting on the Hadeeth of Waa-ilah (may Allaah be pleased with him), the Messenger of Allaah (sallallaahu alayhi wa salam) said:

"It is not for the woman to spend anything from her wealth, except with the permission of her husband."

(Silsilah al-Ahaadeeth as-Saheehah 2/338 #775)

Shaykh Al-Albaani (may Allaah have mercy upon him) said:

"It is not befitting for the husband, if he is a true Muslim, to take advantage of/misuse this ruling therefore transgressing against his wife, preventing her from spending her wealth in that which there's no good upon her from him. Therefore, if her husband transgressed against her and prevented her from spending her money in a manner that is legislated, then the judge is to straighten out the affair and give her justice."

Source: Risaalah Ilaa al-'Aroosiyeen - Compiled by Abu Abdir Rahman Sayyid bin Abdir Rahmaan, Reviewed by ShaykhMuhammad Jameel Zeeno (may Allaah have mercy upon him) pgs. 155-156

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Ash-Shayaateen Led Them Astray

2011-05-18T10:26:00.000-04:00

Shaykh Yahyaa Al-Hajooree (may Allaah preserve him) stated regarding the Hadeeth of I'yaad Ibn Himaar (may Allaah be pleased with him): That the Prophet (sallallaahu alayhi wa sallam) mentioned on His Lord:

"Indeed I created my servants as monotheists..."

Shaykh Yahyaa stated:

"The Haneef is the one who turns to Allaah, excluding other than Him."

"Then the Shayaateen led them astray"

Shaykh Yahyaa stated:

"Meaning they made Haraam upon them that which Allaah made Halaal. They also made Halaal that which Allaah made Haraamfor them. The meaning of the statement -Then the Shayaateen led them astray- means that they distanced them from the truth. This entails the Shayaateen of the mankind and the Shayaateen of the Jinn. It's possible that they can be the father, the mother, the companion one sits with, from the children, or the neighbors who can be one of the Shayaateen who misled that child"

Allaah has stated:

"Shayaateen from the mankind and Jinn, inspiring one another with adorned speech as a delusion."

(Soorah Al-An'aam: 112)

Source: At-Tabyeen Li Wujoob Tarbiyyatil Baneen pg. 9

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Whenever you can't find the Explanation in the Qur'aan or in the Sunnah

2011-05-18T10:24:00.000-04:00

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) said:

"Whenever you can't find the Tafseer in the Qur'aan nor in the Sunnah, you are to go back to the statements of the Sahaabah. Indeed, they have the most comprehension in that matter since they witnessed it from the Qur'aan, and situations that where specific to it. Also, they have the complete understanding, the correct knowledge, and the righteous actions. Especially, the scholars and elders from amongst them like the four rightly guided Khulafaa, and the rightly guided leaders from amongst them, like Abdullaah Ibn Mas'ood (may Allaah be pleased with him)."

Source: Qalaa-idul Jawhar wa At-Teejaan alaa Uloom Al-Qur'aan - Shaykh Abu Amr Abdul-Kareem al-Hajooree pg. 217

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Should I Sit and Mix with Them?

2011-05-17T10:45:00.000-04:00

Muhammad Ibn Abee Rajaa (may Allaah have mercy upon him) stated:

"A man from the people of Koofah informed me that Imraan Ibn Hattaan married a woman from the Khawaarij to turn her away from the religion of the Khawaarij. As a result of that, she changed him and turned him to the views of the Khawaarij." One of the Salaf mentioned: "The person shouldn't say I go to their sittings and mix with them in order to turn them away from their innovation. Indeed, the matter is not guaranteed and the heart is quick to change. The rectification/righteousness of myself takes precedence over the rectification/righteousness of other than myself."

Source: Lammud Durru Al-Manthoor Min Al-Qawl Al-Ma-thoor pg.188 point #554. Compiled by Shaykh Jamaal ibn Furayhaan Al-Haarithee (may Allaah preserve him).

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Women and Their Children in the Masjid

2011-05-16T11:12:00.000-04:00

Statements from the Scholars Regarding Women and Their Children in the Masjid

Shaykh Muhammad bin Ibraaheem Aali Ash-Shaykh (may Allaah have mercy upon him) was asked about women coming into the masjid with their children:

A. "We benefit you (by saying) that the women are not to be prevented from coming into the Masaajid with their children in Ramadaan. The Sunnah has indicated (the permissibility) of the women coming to the Masaajid with their children during the time of the Messenger of Allaah (sallallaahu alayhi wa sallam). This is based upon the Hadeeth:

"Indeed I enter into the prayer and I want to prolong it. Then, I hear the crying of the child. As a result of that, I shorten it out of fear of putting a hardship upon the child's mother".

From that (we also have) the Prophet's (sallallaahu alayhi wa sallam) carrying of Umaamah in the obligatory prayer while he was leading the people in prayer inside the Masjid. However, it is upon them (the mothers of the children) to be diligent in protecting the Masjid from the impurities by way of being watchful of the children while they're sleeping as well as other than that".

Source: Silsilah Fataawaa Al-Mar-ah Al-Muslimah pg. 16

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Shaykh Saalih Al-Fawzaan (may Allaah preserve him) was asked:

Q. What is the ruling on a woman bringing her children to the Masjid?

A. There are details regarding the matter of taking the children to the Masjid. If they have reached the age of seven, then they are to be taken to the Masjid in order to train them upon making the Salaah, and them being cultivated upon that. Also, the performance of the voluntary prayer will be considered sound from them. If they are under the age of seven, they are not to be taken to the Masjid, except in the case where those who are praying will be safe from their harm/annoyance, as well as the Masjid being safe from their bad activities or making it impure. So taking them, in this situation, is permissible if it is possible to regulate them and if there is a need to go to the Masjid with them. Like if there's a fear for them if they were to remain in the home."

Source: Silsilah Fataawaa Al-Mar-ah Al-Muslimah pg. 17

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Oh Muslim Woman

2011-05-15T13:24:00.003-04:00

Shaykh Zayd Al-Madkhalee (may allaah preserve him) stated:

"Oh Muslim Woman, indeed Allaah has created you in the best form. He provided you with the intellect, senses, and limbs, by which you have the ability to fulfill that which is obligatory upon you to fulfill and abandon that which you have been prohibited from, from every statement and action which calamity will befall. He (Allaah) has obligated upon you to attain understanding of the religion in order for you to establish that which Allaah has made you responsible for, in a manner that Allaah wants, the Lord of the Creation, as well as being upon the methodology that the most noble of the Prophets, the master of the Messengers came with, beginning with "Al-Fiqh Al-Akbar" and it is the Tawheed of The Lord of The Creation."

Source: Ar-Risaalatul Qayyimah lil Mar-ah al-Muslimah pg. 22

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Good Manners

2011-05-12T10:27:00.000-04:00

Imaam Maalik ibn Anas (May Allah have mercy upon him) said to a youth from the Quraysh:

"Oh nephew, learn good mannerisms before you learn the knowledge."

(Taken from Al-Jaami' fee Ahkaam wa Aadaab As-Sibyaan/al-Hilyah 6/330)

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Abdullaah ibn Mubaarak (May Allaah be pleased with him) said:

"Learn the knowledge for one month and the good mannerisms for two months."

(Taken from Al-Jaami' fee Ahkaam wa Aadaab As-Sibyaan/Mu'jam al-Udabaa 1/56)

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The Killing of the The Kharijite Bin Laden

2011-05-11T05:35:00.001-04:00

Shaykh Abdul Muhsin Al-‘Abbaad Was Asked About The Killing Of The Kharijite Bin Laden

28/5/1432هـ

What is the balanced position concerning the killing of Usamah Bin Laden as there are those who are delighted with his killing and others who said that he was a Mujaahid and they judged him to have achieved martyrdom?

The Shaykh responded:

"How is he a Mujaahid! Yes, he was a Mujaahid [a person that strove] in the path of the devil. Usamah Bin Laden brought a great deal of evil to the Muslims and there is no doubt that his departure will bring them ease; the people will be more at ease due to his departure."

Translated by Abu Abdillah Hassan Somali

http://www.sahab.net/forums/index.php?showtopic=120559

The blessing is with the elders.

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