What Is The Ruling Regarding The Rows Of The Women?
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]
Fasting the month of Rajab
Kharshah bin al-Harra:
I saw ‘Umar bin al-Khattaab beating the hands of people in the month of Rajab, so they would put their hands in the utensils (ie to eat and not fast) saying:
‘Eat, for verily the people of Jaahiliyyah (pre-Islamic era) were the ones who gave this month reverence.’
Ibn ‘Umar would dislike seeing people preparing (food to fast specifically) for Rajab.
Ibn ‘Abbaas would prohibit people from fasting in the month of Rajab, for fear of it becoming a custom and tradition amongst people.
Aboo ‘Abdillaah al-Ansaaree would not fast anything of Rajab and would say
There are no authentic narrations from the Prophet concerning fasting of the month of Rajab.
Shaikh al-Islaam Ibn Taymiyyah:
And all the hadiths concerning the fasting of the month of Rajab are all fabrications.
Ibn Rajab:
There are no authentic hadeeths, whatsoever, urging us to single out the month of Rajab for fasting.
Jamaal ud-Deen al-Qaasimee:
‘Whoever studies the books of hadeeth containing the weak and fabricated narrations will quickly realise that all the narrations concerning fasting the month of Rajab are baseless.
Ibn ‘Uthaymeen:
The month of Rajab has no particular Salah or fasting attributed to it, they are all lies.
IMPORTANT:
However if a person wishes to fast during this month he may do so, but it should not be because he thinks this month has a special virtue attached to it, neither should he call people towards it specifically, making people think the fasting of this month is a Sunnah from the Messenger of Allaah – salallaahu alyhi wasallam-.
[al-Ahaadeeth ad-Dha'eefah v. 3 p.1023-1025]
SOURCE: WWW.KHALDUUN.COM
How a Person Becomes Muslim
The most important information on this website for a person who is ready to submit fully to the will of his Lord who is one, without partners. Muslim means ‘one who submits’, understood in the context of submission fully to the will of the Creator which includes entering His Religion and following the rules prescribed therein. This in turn ensures Paradise in the hereafter.
We have to consider that when we declare from our heart that “there is no god (deity) worthy to be worshipped but Allah”, it implies on our part love, devotion, faith and obedience to the rules of Islaamic legislations which are legally binding on all Muslims. The Co-operative Office for Call and Guidance – Riyadh, Saudi Arabia
All praise be to Allah, the Lord of the universe. May peace and blessings of Allaa be upon Muhammad, His last messenger.
The purpose of this hand out is to correct a false idea spread among those willing to adopt Islam as their faith. Some people have a wrong notion that entering into the Islamic fold requires an announcement from the concerned person in the presence of high ranking scholars or reporting this act to courts of justice or other authorities. It is also thought that the act of accepting Islaam, should, as a condition, have a certificate issued by the authorities, as evidence to that effect.
We wish to clarify that the whole matter is very easy and that none of these conditions or obligations are required. For Allah, Almighty, is above all comprehension and knows well the secrets of all hearts. Nevertheless, those who are going to adopt Islam as their religion are advised to register themselves as Muslims with the concerned governmental agency, as this procedure may facilitate for them many matters including the possibility of performing Hajj (Pilgrimage to the Holy City of Makkah) and ‘Umrah (lesser pilgrimage).
If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion ordained by Allah for all human-beings, then, one should pronounce the “Shahaadah”, the testimony of faith, without further delay. The Noble Qur‘an is explicit on this regard as Allaah states:
“The Religion in the sight of Allaah is Islaam.” (Qur‘an 3:19)
In another verse of the Noble Qur’an, Allaah states:
“If anyone desires a religion other than Islaam (Submission to Allaah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (their selves in the hell fire).” (Qur‘an 3:85)
In addition, Islam is the only religion prevailing over all other religions. Allah states in the Noble Qur’an:
“To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety:…” (Qur‘an 5:48)
Muhammad, the Prophet of Allaah (Peace and blessing of Allah be upon him), said:
The superstructure of Islam is raised on five (pillars):
1. Testifying that there is no God (none truly to be worshiped) but Allah, and that Muhammad is the messenger of Allah,
2. Performing the prayer (meaning the formal obligatory daily prayer of a Muslim, other non-formal prayers are not obligatory and may be performed when the person wishes),
3. Paying the Zakaah (poor-due, an annual 2.5% {amount varies depending upon what is the nature of the wealth, e.g. gold, money, livestock etc} portion of your wealth which is to be distributed amongst the poor),
4. Fasting the month of Ramadhaan (fasting from dawn to sunset),
5. Performing Hajj (a pilgrimage to the Ka’bah (sacred house built by Aadam and rebuilt by Ibraaheem) in Makkah, at least once in a lifetime for the person who is able to).
The Shahaadah can be declared as follows:
“ASH-HADU ANLA ILAAHA ILL-ALLAAH WA ASH-HADU ANNA MUHAMMADAN RASOOL-ALLAAH”.
The English translation is: “I bear witness that there is no deity (none truly to be worshipped) but, Allaah, and I bear witness that Muhammad is the messenger of Allaah”,
However, it would not be sufficient for anyone to only utter this testimony orally either in private or in public; but rather, he should believe in it by heart with a firm conviction and unshakeable faith. If one is truly sincere and complies with the teachings of Islam in all his life, he will find himself a new born person.
This will move him to strive more and more to improve his character and draw nearer to perfection. The light of the living faith will fill his heart until he becomes the embodiment of that faith.
What would be next after declaring oneself a Muslim?
One should then know the real concept underlying this testimony which means the Oneness of Allaah and meet its requirements. One must behave accordingly, applying this true faith to every thing one speaks or does. What do the words of the “Shahada” signify? The significant point which every Muslim must know very well is the truth that there is no God (deity) to be worshipped other than Allah. He – glory be to Him – is the only true God, Who alone deserves to be worshipped, since He is the Giver of life and Sustainer and Nourisher of mankind and all creation with His unlimited bounties. Man must worship Allah, Who alone is worthy of worship.
The second part of the Shahaadah (i.e., Wa ash-hadu anna Muhammadan rasool-Allaah) means that Prophet Muhammad (sallallaahu ‘alayhi was sallam – peace be upon him) is the servant and chosen messenger of Allah. No one must have two opinions about this matter. In fact the Muslim has to obey the commands of the Prophet (sallallaahu ‘alayhi was sallam - peace be upon him), to believe him in what he has said, to practice his teachings, to avoid what he has forbidden, and to worship Allah alone according to the message revealed to him, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by Allah.
What is the meaning of worship?
It simply means rendering sincere service, showing reverence for Allah. In a deeper shade of meaning, it implies total submission and complete obedience to Allaah’s commandments both in utterances and actions of man whether explicit or implicit.
Worship fall into two categories:
Visible (manifest or outward)
Invisible (concealed or inward)
Visible worship includes acts such as uttering the two parts of the “Shahaadah”, performing prayers, giving Zakaah (the poor-due), recitation of the Qur‘an, supplication, adoring Allah by praising Him, purifying our bodies before prayers, etc. This type of worship is associated with movement of the parts of the human body.
Invisible worship is to believe in Allah, in the Day of Judgement (in the Hereafter), in the Angels, in the Books of Allah, in the Prophets of Allaah, in the Divine Decree of destiny (that good and bad are determined by Allaah alone). This type of worship does not involve movement of parts of the body but it surely has bearing on one’s heart which subsequently affects one’s way of life. It should be bore in mind that any worship not dedicated to Allah alone will be rejected as one form of polytheism and this causes apostasy from the Islamic fold (for the one who believes that worshipping someone besides Allaah is good and correct, the one who may have done this by mistake should immediately repent and seek Allaah’s forgiveness).
The next step for a new revert to Islam is to purify himself by taking a complete bath. He should then resolve to comply with the principles and rules of Islaam in their entirety. He should disown all forms of polytheism and false beliefs. He should reject evil and be righteous. Such rejection of evil and being righteous is one of the requisites of the motto of Islaam – that is, Laa Ilaaha Illallaah. (none has the right to be worshipped except Allaah) Allaah states in the Noble Qur‘aan:
“…whoever rejects evil and believes in Allaah hath grasped the most trustworthy Hand-hold, that never breaks…” (Qur‘aan 2:256).
We have to consider that when we declare from our heart that “there is no god (deity) worthy to be worshipped but Allah”, it implies on our part love, devotion, faith and obedience to the rules of Islaamic legislations which are legally binding on all Muslims. It is a requirement of “there is no god worthy to be worshipped but Allaah” to love for the sake of Allaah and to reject for the sake of Allaah.
We conclude with a humble prayer to Allaah that may He cleanse the hearts and souls of those who are genuine seekers of truth and may He bless the community of believers. Aameen.
Excerpts:
Allaah (The Most High) said:
All these aayaat shows that the creed can only be derived from the revelation
So when it is the case that the Messenger (sallallaahu-’alayhi-wasallam) has even explained in detail the etiquettes of using the toilet, then it is not possible that he would not have detailed the affairs of the creed, thus giving an allowance for others to come along and make up beliefs based on their intellects, opinions etc. Indeed, the Messenger (sallallaahu-’alayhi-wasallam) has clarified all the Religion, its creed and laws.
Indeed, Allaah selected them to be the companions of the Messenger (sallallaahu-’alayhi-wasallam) and carriers of His religion. Allaah was pleased with them and they were pleased with Allaah. Allaah (The Most High) sent down tranquillity upon them and bestowed them with piety. Therefore, it is obligatory to understand the religion in the manner in which they understood it. And it not for a person to come along thereafter and say: “They (i.e. the companions of Muhammad) were men and we are men,” and if someone says this, then indeed he is a person of misguidance. And for this reason, Allaah (The Most High) said:
This is the aim: We follow them exactly (in faith) and we follow their path. The closer a person is in following them, then the closer is he to guidance. And in a hadeeth, the Messenger (sallallaahu-’alayhi-wasallam) said: “the best of people are those living in my generation, then those who come after them, and those after them….”
The Belief Of The Righteous Predecessors (by Shaikh al-Madanee, rahimahullaah)
The ‘Aqeedah of Tawheed (by Shaikh Fawzaan, hafidhahullaah)
‘Aqeedah.Com , TawhidFirst.Com
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilaykIf I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.
The Way to Escape a Fitnah (Trial/Tribulation/Confusion)
Hudhaifa ibn al-Yaman (radiallaahu Ta’aala ‘anhu) said: I heard the Messenger of Allaah (salallaahu ‘alayhi wa sallam) say: Trials and Tribulations will be presented to the hearts just like as a reed mat is interwoven, stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of (one of) two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel, not able to recognize the good, nor reject evil, but rather being absorbed with its desires.*
Student Abu ‘Abdillaah Hassan as-Somali (hafidhahullaah Ta’aala) relayed the following points – either word for word or through meaning – from the book al-Qawl al-Hasan fee Ma’rifah al-Fitan, authored by one of the scholars of the Sunnah, Shaykh Muhammad al-Imaam (hafidhahullaah Ta’aala):
After mentioning nine important matters as it directly relates to firmness during Fitnah:
•The importance and merits of al-Ikhlaas (Sincerity)
•The importance and merits of al-’Ilm (Knowledge)
•Seeking advice and consulting the Scholars
•Understanding the level of the Scholars as opposed to the level of the students of knowledge
•Verification of affairs, remaining silent until then (do not rush to spread your opinions)
•Busying oneself with ‘ibaadah (worship) in times of fitnah (especially du’aa for guidance)
•Understanding the danger of lying or speaking against someone unjustly (there is no hijab between Allaah and the du’aa of the oppressed)**
•Understanding that speaking about the people of bid’ah in a praiseworthy manner brings about the anger and displeasure of Allaah***
• Being warned againt praising and defending Ahlul-Bid’ah (those who have been refuted by the scholars with knowledge and evidence) whilst hammering Ahlus-Sunnah (with harsh and blameworthy statements, degrading them and spreading evil suspicions about them)
Abu ‘Abdillaah Hassan as-Somali then relayed these 34 advises – either word-for-word or through meaning – from Shaykh Muhammad al-Imaam (hafidhahullaah Ta’aala)to protect one from fitnah, bi idhn illaah:
1. Focusing on the worship of Allaah during times of turmoil is one of the roads to safety.
2. A person only escapes fitnah by the grace and blessing of Allaah.
3. Fleeing from fitnah and worrying about one’s own actions.
4. The Companions: Hasan the son of ‘Ali (radiallaahu ‘anhum) relinquished his right to the caliphate even though he was worthy of it to protect the believers from fitnah.
5. Those upon the Sunnah are the furthest of the people from differing.
6. Fitnah annihilates those who rush to embrace it.
7. The impermissibility of chasing after the faults of the people in general and the scholars in specific.
8. Sins are a cause of dissension.
9.Insincerity causes individuals to stumble and trip upon their path.
10.Understanding of the religion will allow you walk upon the path to safety.
11. Holding on to the rope of Allaah (The Book and Sunnah) is a shield that protects the believer from fitnah.
12. Unity is a fundamental from the fundamentals of Islam.
13. The importance of returning back to the scholars of the Ummah when fitnah arises.
14. The students of knowledge are the bridge between the scholars and their communities.
15. It is obligatory upon the Muslim to examine information that is spread in the public domain especially at times of fitnah.
16. The Muslim should be patient, forbearing and avoid hastiness in the face of fitnah.
17. It is incumbent upon the believer to be just and fair in both speech and actions.
18. Uncovering those who are responsible for igniting the flame of fitnah.
19. The Devils from amongst the Jinn have a major role to play in trying to incite enmity between the people of faith.
20. Beware of seeking revenge!
21. The love of leadership will break a person’s back.
22. Attempting to reconcile the differences of the parties involved.
23. Not having malice in the heart, and speaking the truth is from the best of deeds.
24. Think about the consequences of your speech and actions in this life and how they may affect your Hereafter.
25. Be gentle in all affairs.
26. Have the courage to recognize your mistakes and return to the truth.
27. Clinging firmly to the guidelines and the principles of the divine legislation, at all times.
28. Differentiating between the scholars and those who pretend to be from amongst them.
29. Avoid fruitless argumentation and disputes.
30. Rushing to uproot the source of differing as soon as it appears is from the Prophetic methodology.
31. There is a difference between humiliating your brother and advice.
32. There is a difference between envy and competing in good.
33. Differentiating between differing that is acceptable and differing that is unacceptable.
34. Not involving the common people in matters that they cannot understand or solve.
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: “As for Ahlus-Sunnah wal-Hadeeth, it is not known that any of their scholars or any of their pious, righteous commfolk left off their belief or their sayings; rather they were the best of people in patience. Even if they are trialed or tested with various trials and tribulations, they remained firm. And this is how the Prophets and their followers were from before.” [Majmoo' al-Fataawa, Vol. 4, pg. 50]
Abu ‘Abdillaah said that this is because they follow the guidelines found in the Book of Allaah and the Sunnah of His Messenger (salallaahu ‘alayhi wa sallam). This is a strong encouragement to stick to these guidelines. If you do so, in-sha`Allaah, the fitnah will not harm you.
Imam as-Sijzee (D. 444H, rahimahullaah) said: “Ahlus-Sunnah are those who are firm in the ‘aqeedah that the Saalif-us-Saleh conveyed to them from the Messenger of Allaah (salallaahu ‘alayhi wa sallam) and the sahaaba (radiallaahu ‘anhum).“
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* Imaam Ibn al-Qayyim (rahimahullaah) said: “The fitan (trials) which are presented to the hearts – and which are the cause of its weakness – are the trials relating to shahwah (false desire) and the trials relating to shubhah (doubt)… So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted.”
He (rahimahullaah) said: “Hearts, when exposed to such fitan (trials) are of two types:
[The first type is] a heart which, when exposed to such trials, absorbs it like a sponge that soaks up water, leaving in it a black stain. Such a heart continues to soak up the various trials that are presented to it, until it becomes dark and corrupted, which is what is meant by ‘an over-turned vessel.’ So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:
Firstly: confusing good with evil, so it neither recognizes the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil, and evil to be good, Sunnah to be bid’ah (innovation), and innovations to be the Sunnah, and the truth to be falsehood, and falsehood [to be] the truth.
Secondly: judging by its whims and desires, over and against what Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) came with, being enslaved by its whims and desires and being led by them also.
[The second type is] a white heart in which the light of Eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength.”
** Sa’d Ibn Abee Waqas (radiallaahu Ta’aala ‘anhu) – when he was lied upon – made the following du’aa to Allaah: Oh Allaah, if this (words unclear) is lying upon me and he has said what he said to show off or to become famous, then give him a long life and make him severly poor, and expose him to Fitnah. [The one whom Sa'd made du'aa against used to say in his old age: "I am an old man and have been afflicted. The du'aa of Sa'd concerning me was answered." And another reported that this man's eye balls fell off his face from old age.]
*** The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Whoever innovates or accommodates (shelters or harbors) an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind. [Bukhari (12/41) and Muslim (9/140)]
Imam Ash-Shatibee (rahimahullaah) said: “There is no doubt that accomodating (sheltering, harboring) comprises and includes praising them or honoring them.”
Some of the Salaf such as Al-Fudayl Ibn ‘Iyyad (rahimahullaah) said: “Whoever honors or praises a person of Bid’ah, then he has assisted in the destruction of al-Islaam.”
Because assisting a person of bid’ah is only done out of hypocrisy. As Al-Fudayl Ibn ‘Iyyad (rahimahullaah) said: “It is not possible that a person of the Sunnah praises, assists, promotes someone from Ahlul-Bid’ah except out of hypocrisy!”
Some of the scholars – such as (Imam) Ahmad – have said that if you see a Sunni assisting someone from Ahlul-Bid’ah, then this is considered an act of hypocrisy!
Source: The Way to Escape a Fitnah (Trial/Tribulation/Confusion)
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Shaikh Fawzaan advises to say: “All Praise is due to Allaah, we are upon guidance and a clear Religion. Solace is close by, and evil will cease to exist by the permission of Allaah“
The following are excerpts of Shaikh Fawzaan (hafidhahullaah Ta’aala) from his highly beneficial scholarly sharh (explanation) of the hadeeth of Hudhaifa ‘We were in a state of Jaahiliyah,’ due to what they contain of golden advice for times of fitaan:
[Allaah said (what means):] So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs). (Ash-Sharh, ayat 5-6)
Solace must come about. He (sallallaahu ‘alayhi wa sallam) said: Know that along with assistance is patience, along with solace is distress, and along with every hardship is relief. (Ahmad)
He (the person) should not lose hope when Fitan and evil increases. Indeed, he is to be upon tranquility and makes others tranquil when fitnah occurs, and he says: “All Praise is due to Allaah, we are upon guidance and a clear Religion. Solace is close by, and evil will cease to exist by the permission of Allaah.“
This is what is incumbent upon THE PEOPLE OF GOOD AND THE SCHOLARS that they have tranquility and make the people tranquil; because this (EVIL) is something that will cease to exist by the permission of Allaah, and solace will come after it.
It is not permissible for the person to say: “the people are destroyed.” This is not permissible; rather he makes the people tranquil, firm upon goodness and expectant of assistance. For indeed, the good end is for the people of piety.
Therefore, no matter how great the evil and fitan is, indeed it will cease to exist. He (sallallaahu ‘alayhi wa sallam) said: A group of my followers will remain manifest upon the truth. They will neither be harmed by those who forsake them nor by those who oppose them till Allaah’s (Ta-baaraka-Wata-aalaa) order come. (Bukhari and Muslim)
And even though there is one who deviates from it and becomes deviated, as the saying goes ‘Fitnah has its victims.’ It takes away the one who goes with it; but the people of Eemaan will remain even if they are small in number.
Even if there is one who goes along with the Fitnah, and the one who goes astray and the one who comes along, still the truth and its people remain wal-Hamdulillaah. The truth is present. Allaah (Jalla-Wa-’Alaa) said: Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption). (Al-Hijr, ayah 9)
The person should neither lose hope nor despair. He should not make the people lose hope of the return to goodness. He should not make the people lose hope with regards to (the fact) that truth will prevail and falsehood repelled; because Allaah (subhaanahu Wa Ta’aala) has made that promise and He does not fail to fulfil His promise.
Imaam Ibnul Qayyim (rahimahullaah) said: “The Religion is aided when put to the test. So do not be amazed, for this is the way of Ar-Rahmaan (Allaah).“
[Allaah said (what means:)] And so are the days (good and not-so good), We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Dhaalimoon (polytheists and wrong-doers). And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers. (Al-’Imran, ayat 140-141)
This is the wisdom behind the occurrence of Fitan and test, so that the believers are purified. And so that they are made to exercise patience, be firm upon the truth and warned of their mistakes; in order that they may repent to Allaah (Azza Wa Jall), and that the kuffaar are destroyed.
Therefore, (Fitnah and test) is purification for the believers and destruction for the kuffaar Wa lillaahil-hamd.
And upon the Muslim is that he looks at (the affairs) with optimism. He should neither look at history and the state of affairs with pessimism and hopelessness, and causing the people to lose hope.
And in the hadeeth: Whoever says: the people are ruined, then he himself is ruined. (Muslim)
Therefore, the person neither loses hope in Allaah’s Mercy nor does he make people lose hope of solace from Allaah.
So, whoever wants to save himself at the time of these Fitan and evils, then he should not move away from what the Muslims and their leader are holding onto; rather he must exercise patience along with them. And even if he is afflicted with difficulties, he still exercises patience until Allaah (Jalla Wa ‘alaa) brings about Solace. This is the path to safety from Fitan.
He (sallallaahu ‘alayhi wa sallam) said: Stick to the Jamaa-ah of the Muslims and their leader.
In this is evidence that what is given consideration are the FINAL ACTIONS.
Indeed the one, who isolates himself from fitan, stays firm upon the truth, and exercises patience in facing trials until death comes to him in this state; then indeed he will be from the people of Paradise.
[Shaikh Fawzaan, hafidhahullaah, ended with this tremendous warning:] And the one upon whom death comes to while he has changed and substituted (the haqq, his deen, etc), and followed the callers to misguidance, then indeed he will be from the people of hellfire, walaa-hawla-wa-laa-quwwata-illaa-billaah!
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Some Golden Principles During Times of Fitnah
In his exellent book The Position of the Mu`min At Times of Fitnah, Shaikh ‘Abdul-Azeez bin ‘Abdillaah bin Baaz (rahimahullaah Ta’aala) said:
“Therefore, the only thing that will save you and protect you from Fitnah, by the permission of Allaah, is: judging by the Book of Allaah and the Sunnah of His Messenger (salallaahu ‘alaihi wa sallam), and that is by returning back to Ahlus-Sunnah and the scholars of the Sunnah, who have the understanding of the Book of Allaah and the Sunnah of His Messenger (salallaahu ‘alaihi wa sallam), and studied very well, knowing their rulings and adhering to them.
Therefore, it is obligatory upon every individual in the Ummah – including mankind and jinn, Arabs and non-Arabs, men and women – to judge by the Book of Allaah and the Sunnah of His Messenger (salallaahu ‘alaihi wa sallam), and to adhere to the methodology of the Salaf of the Ummah…”
Ibn Baaz (rahimahullaah) continued: “…As for the hadeeth that is narrated from the Prophet (salallaahu ‘alaihi wa sallam) regarding sitting down at time of Fitnah, this is known with the people of knowledge and its details are as follows:
The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said: There shall soon be a Fitnah: the one who sits in that time is better than the one who stands, and the one who stands is better than the one who walks, and the one who walks is better than the one who hastens to it. And the closer you get to it, the closer it would get to you. Therefore, whoever is able to seek refuge in a shelter, let him do it. [Bukhari (3602), Muslim (6886); narrated by Abu Hurairah (radiallaahu 'anhu)]
The temptations that are meant in this hadeeth are the ones that are vague and ambiguous, and the way of truth in them is unknown; rather it is mixed up. Such are the temptations which the believer is advised to abstain from and stay far away from it with whatever way necessary.
And this is similar to what is stated in his (salallaahu ‘alaihi wa sallam) statement: There shall soon be a time in which the best wealth of the Muslim man will be his sheep which he will carry along with him to the peak of the mountain and the falling places of rain, fleeing with his religion from Fitan. [Bukhari (19), narrated by Abu Sa'eed al-Khudri (radiallaahu 'anhu)]
When the Prophet (salallaahu ‘alaihi wa sallam) was asked: Who is the best among the people? He (salallaahu ‘alaihi wa sallam) replied: A believer who strives his utmost in Allaah’s Cause with his life and property. They asked: “Who is next?” He (salallaahu ‘alaihi wa sallam) said: A believer who stays in one of the mountain paths worshipping Allaah, and leaving the people secure from his mischief. [Bukhari (2786), Muslim (1888), narrated by Abu Sa'eed al-Khudri]
The intent behind ‘Fitan‘ in the above mentioned hadeeth are the bewildering ones, and it is upon the believer to stay away from them. But if it is a situation when the oppressor is obvious from the oppressed, and the truth is obvious from falsehood, in this case, it is obligatory upon him to follow the truth and be at the side of the oppressed, and oppose the oppressor and falsehood.
As the Prophet said: Aid your brother whether he is an oppressor or oppressed. He was asked: O Messenger of Allaah, how can I help him when he is an oppressor? He said: Prevent him from opression; that is helping him.”
Source: The highly beneficial book The Position of the Mu`min At Times of Fitnah, by Shaikh ‘Abdul-Azeez bin ‘Abdillaah bin Baaz (rahimahullaah)
Yaa akhi, This is a door Shaitaan enters through ..
Shaykh Al-Albanee, Al-Hudaa wan-Noor, 547.
Questioner: Our Shaikh, are there people from the Companions who will be called to account and then punished and who will then enter Paradise? Are any of them of such levels?
Al-Albaani: Why are you concerned about that? [Lit: what concerns you about that question?]
Questioner: Wallaahi, it’s a question that came to mind.
Al-Albaani: I don’t think it crossed your mind … [starts laughing]
Questioner: [laughs]
Al-Albaani: From some angles these are whisperings [of the Devil, waswasah] … why are you concerned about that … why are you concerned about that … does it have a connection to your aqidah? [Is it] something which you will correct [your aqidah] with?
Ask about what is relevant to you, Yaa akhi, because this is a door Shaitaan enters through.
Al-Hudaa wan-Noor, 547.
a mothers advice to her daughter for marriage
Abd al-Malik (Radhi Allahu ‘anhu) said: When Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umamah came into her, to advise her and said:
O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.
O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.
Take from me ten qualities, which will be a provision and a reminder for you.
The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.
The fifth and sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.
The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.
The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.
Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.
Show him as much honor and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.
Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah choose what is best for you and protect you.
Taken from:Â http://theclearsunnah.wordpress.com/2008/03/25/a-mothers-advice-to-her-daughter-for-marriage/
Allaah’s Names are not limited to any specific number, and this is understood from the statement of the Prophet (may Allaah raise his rank and grant him peace) in the well-known narration: ))
«…I ask You by every Name that You have, those You named yourself with, those You revealed in Your Book, those You taught one of Your created beings, and those You kept with Yourself as knowledge of the Unseen…»
It was collected by Ahmad,[1] Ibn Hib-baan,[2] and al-Haakim,[3] and it is saheeh (authentic).[4]
The Messenger (sallallaahu `alayhi wa sallam) classified the Names of Allaah into three categories from all the Names He Named Himself with:
[1] Those He has revealed in His Book,
e.g. bismillaahir-Rahmaanir-Raheem (In the Name of Allaah, ar-Rahmaan, ar-Raheem).
[2] Those He has taught one of His created beings
e.g. It is not in the Qur`aan, however, it has been taught by revelation to one of His Prophets. How can anyone be taught a Name of Allaah that is not in the Qur`aan unless he was a Prophet who received revelation? So, he is referring to the Names he learned about Allaah from the revelations that is not in the Qur`aan. An example of this would be al-Witr. Allaah is al-Witr (the Unique One). The Messenger (sallallaahu `alayhi wa sallam) said:
Allaah is Witr , and He loves Witr
So, reference to Allaah being Witr is not found in the Book of Allaah, rather, it comes from the Messenger of Allaah (sallallaahu `alayhi wa sallam).
[3] And those He has kept with Himself as knowledge of the Unseen.
e.g. We have no knowledge of this third category, because Allaah has chosen to keep some of these Names to Himself. So, we do not say, just because we know all the Names in the Qur`aan, and that we’ve gathered all the Names in the Sunnah, that we could have possibly gathered all of Allaah’s Names. We have only been given a little knowledge with regards to His Names. How many Names are there that He has kept for Himself and not revealed to anyone? We do not know. Knowledge of that has not been given to us. We only know the Names that He has Named Himself with in His Book, and the Names His Messenger (sallallaahu `alayhi wa sallam) has conveyed to us. Beyond that, we do not know. We do know from this reference of the Messenger (sallallaahu `alayhi wa sallam) that there are other Names that He did not reveal to us, and that His Messenger (sallallaahu `alayhi wa sallam) did not even know about.
That being the case, we have another proof against those who name Allaah with Names other than those in the Book and the Sunnah; those who go against the tawqeefiyyah nature of Allaah’s Names. They name Allaah with names like Vishnu, al-Muhandis and so on. They name Allaah with names that they feel are good in their meaning, but have no support in the Book or the Sunnah. This is not permissible based on this hadeeth. This hadeeth gives us three categories of Allaah’s Names, and one of them is not good names that you deduce from your own intellect. Rather (we have been given a classification of) Names that Allaah has revealed in His Book, Names that He has taught one of His Prophets, or Names that He has kept for Himself. So this is a refutation and a further support for what was mentioned about Allaah’s Names being tawqeefiyyah.
We have a clear indication from the Messenger (salallaahu `alayhi wa sallam) that Allaah has Names we do not know of. This being the case, anyone who can mention the ninety-nine Names, we say: ‘Those are from the Names that we have knowledge of and there are others we do not have knowledge of.’ In fact, many of the scholars of the past made attempts to enumerate the Names of Allaah so that they may attain the reward from Allaah mentioned in this hadeeth we will discuss. They gathered ninety-nine, and they kept gathering because they needed a principle by which to extract the Names from the verses that would land them on ninety-nine. Some of the scholars had lengthy, lengthy lists of Allaah’s Names that reached up to two hundred names while they were initially trying to gather the ninety-nine mentioned in the hadeeth. However, their principles led them to gather more. Some of them like Ibn Hazm could not count up to ninety-nine, they only got to eighty-some or seventy-some. So, they differed in the numbers of names they gathered, and they did not have the same number although they all tried to gather ninety-nine.
It is not possible for anyone to count or have complete knowledge of the Names that Allaah, the Exalted, has kept with Himself as knowledge of the Unseen.
Footnotes:
[1] Collected by Ahmad in his Musnad (1/391, 452)
[2] Refer to Saheeh Ibn Hib-baan bi-Tarteeb Ibn Balbaan (972)
[3] Refer to al-Mustadrak (1929)
[4] Refer to Silsilatul-Ahaadeethis-Saheehah (199) of al-Albaanee and Muqbil ibn Haadee’s comments on Al-Mustadrak (1/696). For further study, review the criticism mentioned in Al`Ilal of ad-Daarqutnee (5/199-201) and Tahqeeq Musnad Ahmad (6/247-250).
Source : Allaah’s Names are not limited to any specific number – Al-Qawaa`id al-Muthlaa , Explained by Moosa Richardson, Notes by Umm Sufyan
Masjid al-Rahmah – Change of Administration and Latest Bayaan
This is the latest bayaan from the new administration of Masjid al-Rahmah (may Allaah aid and support them in remaining steadfast and bringing the Masjid back to what it was upon in the time of Abu Uwais rahimahullaah) and it clarifies a previous bayaan that was issued by a couple of individuals who had refused the advice of the Mashaayikh such as Shaykh Rabee’, Shaykh Muhammad bin Haadee and Shaykh Abdullah al-Bukharee regarding rectifying their affairs.
Benefit From Imaam Ibn Baaz (May Allaah have mercy upon him) Regarding A Matter of Purification
بسم الله الرحمن الرحيم
{Q}. Oh Noble Shaykh, if a person covers his entire body with water when making a ghusl for Jumu’ah or when showering for the cleaning (of himself) does this suffice regarding the wudoo?
{A}. “No it doesn’t. When the person makes a ghusl for Jumu’ah or showers for the cleaning (of himself0 this doesn’t suffice him regarding making the wudoo (ablution). That is because the ghusl for Jumu’ah and the showering for the cleaning (of himself) is not for an occurrence (that breaks the state of purification). As for the wudoo, it is only for the occurrence that has taken place (which breaks the state of purification).”
{Q}. As for the (ghusl that’s made for the) major occurrence (which breaks the state of purification)?
{A). The (ghusl that’s made for the) major occurrence suffices. This means that if the person makes a ghusl (due to him) being in a state of Janaabah (major impurity), this will suffice him regarding the wudoo. However he must rinse his mouth and nose (as he would do when making wudoo).”
{Q}. So (making the ghusl for) other than Janaabah doesn’t suffice?
{A}. No it doesn’t. Maybe in the case of the menstruating woman (who makes a ghusl after becoming free from her menstruation). In any event, that which is important is that if the ghusl is made due to an occurrence, then it suffices regarding the wudoo. If the ghusl is not due to an occurrence then it doesn’t suffice him regarding the wudoo (and he has to make the wudoo). This is the regulation (regarding this matter).”
Taken from Liqaa al-Baab al-Maftooh- Shaamilah 14/137
The Shaykh (may Allaah have mercy upon him) also stated elsewhere:
“As for the ghusl for Jumu’ah, if the person wants he can make wudoo before or he can make it afterwards. However the ghusl of Jumu’ah alone doesn’t suffice (the person regarding making the wudoo). It’s a must that he makes wudoo before or after.” (Majmoo’ Fataawaa Ibn Baaz 29/94)
Translated by: Abu Yusuf Khaleefah 18th Jumaadaa al-Akhirah 1433/ May 9th 2012
Source of article: http://www.sahab.net/forums/index.php?showtopic=129308
