Asking the people money for the purpose of Da'wah - Shaikh Rabee

It was asked to Allamah, Shaikh Rabee ibn Haadee Al Madhkhali : Our Shaikh Muqbil founded the da'wah salafiyyah here in Yemen based upon self sufficiency and he authored a book titled "The blameworthiness of asking". Our question is: Some of the callers sometimes ask the people money for the purpose of Da'wah. So what is the criteria in asking from people for the purpose of da'wah?

The Shaikh answered:

In any case, May Allah have Mercy upon Shaikh Muqbil and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da'wah salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaikh Muqbil); for verily, by Allah, he was an model in piety and abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil's) name. So he used to not compromise in this matter, May Allah bless him. And is NOT a necessity to approach people asking them in the name of da'wah; the salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of da'wah? He used to refuse money - and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San'aa. On the way, he and his companion, Yahya ibn Ma'een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma'een said to Ahmad: "Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel." Ahmad replied: "I have made the intention to travel to San'aa so I will not return." Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back - and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him. So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da'wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam'iyyah and that Jam'iyyah (charity organization). So we seek refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those 'students of money' and those destroyed by the dunya (worldly matters). So we advise the salafi youth and the scholars from amongst them to return towards the biographies of the salaf. As they (the salaf) raised the banner of the sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the dunya. By Allah, nothing has harmed the Da'wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.

And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life. {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones} (Al Baqarah:155). And by Allah, verily the salaf did not bring this da'wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the salafees in every place and in Yemen especially - that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this da'wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean da'wah of Allah.

- From the tape "Questions from the youth of Aden regarding the Fitnah of Abil Hassan
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From a post on muntada aloloom by أبو إبراهيم عبد الله الهندي

الانتخابات Elections

Democracy came upon the Muslims with many tribulations and from these tribulations is the tribulation of elections. And it is not permissible for a man nor for a woman. It is not permissible for a Jinn nor for an Inss (human). And in it are harms and corruptions which none knowns except Allaah. The Ahlus-Sunnah warn against this Fitan acting upon the statement of Allaah ta'aala:

لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَا مَنْ حَيَّ عَنْ بَيِّنَةٍ وَإِنَّ اللهَ لَسَمِيعٌ عَلِيمٌ﴾; الأنفال:42

(..so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allâh is All-Hearer, All-Knower.) (Al-Anfal 8:42)

And also acting upon Allaah's statement:

وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لا يَسْبِتُونَ لا تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ * وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ * فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ; الأعراف:163-165].
And ask them (O Muhammad sallalaahu 'alaihi wasallam) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said: "Why do you preach to a people whom Allâh is about to destroy or to punish with a severe torment?" (The preachers) said: "In order to be free from guilt before your Lord (Allâh), and perhaps they may fear Allâh." So when they forgot the remindings that had been given to them, We rescued those who forbade evil.... (Al-A'raf 7:165)

And some of the needy men and women get deluded by the money and so they make them confused in their belief regarding the election. And this is a lie, as the prophet sallalaahu 'alaihi wa aalihi wasallam said:

«لو توكلتم على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصًا وتروح بطانًا»
If you truly trust in Allah as you should trust in Him, He will provide you with sustenance, just as He does to the birds: they go out in the morning with empty stomachs and come back in the evening with full stomachs.

And He honours you with many good, as Allaah said:

وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا * وَيَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ﴾; الطلاق:2-3

And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty).And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. (At-Talaq 65:2-3)

And Allaah said:

وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالأَرْضِ

And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth (Al-A'raf 7:96)

And Allaah also said:

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ

And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad sallalaahu 'alaihi wasallam) and warded off evil (sin, ascribing partners to Allâh) and had become Al­Muttaqûn We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). And if only they had acted according to the Taurât (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur'ân), they would surely have gotten provision from above them and from underneath their feet. (Al-Ma'idah 5:65-66)

And Allaah also said:

وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا
if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); (An-Nisa 4:66)

O Muslims! A very beneficial advice, take it and accept it before you feel sorry, not to accept it, in this world and in the hereafter.
Allaah ta'alaa said:

قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ
Say: "Short is the enjoyment of this world.."(An-Nisa 4:77)

Elections are haraam, as it is the taqleed of the kuffaar, from the branches of Democracy, and Democracy is haraam, as it is the rule of the people themselves with no Book and no Sunnah. And Democracy is kufr. Hizbiyyah is haraam except for the Hizb of Allaah subuhaanahu wata'aala.

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source: الكنز الثمين في الإجابة على أسئلة طلبة العلم والزائرين (5)

Islamic Anasheed (Madaha)" الأناشيد الإسلامية "

العلامة محمد بن عثيمين رحمه الله

Al-Allaama Muhammad ibn Salih al-Uthaymeen -rahimahullaah

س/ هل يجوز للرجال الإنشاد الجماعي؟ و هل يجوز مع الإنشاد الضرب بالدف لهم؟ و هل الإنشاد جائز في غير الأعياد والأفراح؟

ج/ الإنشاد الإسلامي إنشاد مبتدع، يشبه ما اتبدعته الصوفية، ولهذا ينبغي العدول إلى مواعظ الكتاب و السنة/ اللهم إلا أن يكون في مواطن الحرب ليستعان به على الإقدام، والجهاد في سبيل الله تعالى فهذا حسن. وإذا اجتمع معه الدف كان أبعد عن الصواب.

فتاوى الشيخ محمد بن عثيمين، جمع أشرف عبدالمقصود (134)

Q) Is it permissible for men to sing Anasheed in groups? And is it permissible to sing Anasheed with the beating of Duff? Are Anasheed permissible on other than the 'Eids and wedding ceremonies?


A) 'Islamic' Anasheed are Anasheed mubtad'i (innovated). It is imitation of what the Soofiyyah innovated, for this reason it is for us to return back to the teachings of Kitaab and Sunnah. O Allaah, were it that this had occured during harb (war) then it would motivate courage and Jihaad Fee Sabeelillaah, then this is hasan (good). And if the duff is used, then this is going even further away from what is correct.

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Fatwaa As-Shaykh Muhammad bin Uthaymeen.

What are the categories of Tawheed? ما هي انواع التوحيد ؟

العلامة الالباني
Al-'Allaama Al-Albaani

احفظوا هذا وتفقَّهوا فيهِ : التوحيد ثَلاثَةُ أقسامٍ :

تَوحيدُ الربوبيَّةِ : وهذا لا بُدَّ مِنهُ ، لكنَّ المشركينَ لَمَّا امنوا بِهِ ، ما أفادهُم شئ ، لا يَتِمُّ التوحيدُ إلا بالثَّاني والثالثِ :

الثاني : توحيدُ العبادَةِ : أن لا تَعبُدوا غيرَ الله إطلاقاً بأيِّ شئ ، ولو بالحَلِفِ بغيرِ الله ، وما أكثَرَ ما يَقَعُ الحَلِفُ بغيرِ الله .

التوحيدُ الثالثُ : هو أن توحِّدوا الله في أسمائِهِ وفي صِفاتِهِ ، فلا تَصِفونَ بَشَراً من البَشَرِ بِصِفةٍ من صِفاتِ الله ، مِنها : أن لا تظنُّوا أنَّ أحداً من المُصْطَفَيْنَ الأخيارِ يَعلَمُ الغيبَ ، لا يَعلمُ الغَيبَ إلا الله.

Memorise this and understand this: Tawheed (Oneness of Allaah) has three categories:

1) Tawheed ar-Ruboobiyyah (Oneness of Allaah in His Lordship): This is necessary, but the Mushrikeen (of the Quraish) had emaan (faith) in it (alone, without having emaan in the other two categories) , and it did not benefit them whatsoever. So Tawheed is not appropriate except with the second (category) and the third (category).

2)Tawheed al-'Ibaadah (Oneness of Allaah in our worship): Not to worship anything besides Allaah, even if it is to swear by other than Allaah, and swearing by other than Allaah is common these days.

3) Tawheed of Allaah in His Asmaa wa Sifaat (Oneness of Allaah in His Names and Attributes): We dont attribute any creation with the Attributes of Allaah, and from it is: Do not think that the chosen ones (the Prophets and Messengers) have the knowledge of Ghaib (Unseen), no one knows Ghaib except Allaah alone.

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Source: الف فتوى للشيخ الالباني رحمه الله

The ruling on reciting Faatiha upon the souls of the dead. حكم قراءة الفاتحة وغيرها إلى أرواح الموتى

الشيخ العلامة المحدث يحي الحجوري حفظه الله تعالى
as-Shaykh al-Allaamah al-Muhaddith Yahyaa al-Hajoori (may Allaah preserve him)

السؤال: ما حكم من يقرأ الفاتحة أو شيء من القرآن على أرواح الأموات؟

الإجابة:
هذا أمر محدث، لم يفعله النبي صلى الله عليه وآله وسلم ولا أصحابه رضوان الله عليهم، ما كانوا يقرءون على الأموات الفاتحة، أو آية الكرسي، أو المعوذتين، أو قل هو الله أحد، أو شيئًا من القرآن؛ قال صلى الله عليه وآله وسلم: «من أحدث في أمرنا هذا ما ليس منه فهو رد».. وقال رسول الله صلى الله عليه وآله وسلم: «إن الله لا يقبل من صاحب بدعة توبة حتى يدع بدعته» فيجب التوبة من هذا الفعل.

Question: What is the hukm of the one who recites Faatiha or other than that from the Qur'aan upon the souls of the dead?

Answer: This is a newly invented matter, which the Prophet sallalaahu 'alaihi wasallam never did nor did the companions ridaawanuAllaah 'alaihim, they did not recite Faatiha upon the dead, nor Ayatul Kursi, nor Mu'awidhatain, nor قل هو الله أحد (Surah Ikhlaas). The Messenger sallalaahu 'alaihi wasallam said (which means): 'He who innovates something into this matter of ours will have it rejected'... And also the Messenger sallalaahu 'alaihi wasallam said (which means): 'Allaah never accepts from an innovator up until he repents from his innovation'. So it is waajib to make ta'uba (repentence) from this action!

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Source: www.sh-yahia.net

Saying 'where is Allaah?" is not from good manners?

الشيخ العلامة المحدث يحي الحجوري حفظه الله تعالى

السؤال: رجل يقول: من قال: (أين الله؟!) فهو بلا أدب؟

الإجابة:
هذا كلام خطير؛ فرسول الله صلى الله عليه وآله وسلم هو الذي سأل الجارية فقال لها: «أين الله»، والحديث في مسلم من حديث معاوية بن الحكم السلمي رضي الله عنه، ولنا في رسول الله صلى الله عليه وآله وسلم أسوة حسنة.

Question: A person says, 'the one who asks, "Where is Allaah?" is doing so without any manners?

Answer: This statement is khateer (dangerous), as the Messenger of Allaah (sallalaahu 'alaihi wasallam) was the one who asked the slave girl saying: "Where is Allaah?". This hadeeth is in Muslim, from the hadeeth of Mu'aawiyah ibn al-Hakam as-Salamee (radiAllaahu anhu). And the Messenger of Allaah (sallalaahu 'alaihi wasallam) is the best of examples.
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Source: From the fatwa book of Shaykh Yahya al Hajoori (hafidhahullaah) which can be downloaded from here.

Unity with the Rafida (Shia) is never possible! التقريب مع " الرافضة " غير ممكن !

سماحة الإمام الوالد عبد العزيز بن عبد الله بن باز : التقريب بين " الرافضة " وبين أهل السنة غير ممكن ؛ لأن العقيدة مختلفة ، فعقيدة أهل السنة والجماعة : توحيد الله وإخلاص العبادة لله - سبحانه وتعالى - ، وأنه لا يدعى معه أحد لا ملك مقرب ولا نبي مرسل ، وأن الله - سبحانه وتعالى - هو الذي يعلم الغيب ، ومن عقيدة أهل السنة : محبة الصحابة - رضي الله عنهم جميعًا - والترضي عنهم ، والإيمان بأنهم أفضل خلق الله بعد الأنبياء ، وأن أفضلهم : أبو بكر الصديق ، ثم عمر ، ثم عثمان ، ثم علي - رضي الله عن الجميع - ، و " الرافضة " خلاف ذلك فلا يمكن الجمع بينهما ، كما أنه لا يمكن الجمع بين اليهود والنصارى والوثنيين وأهل السنة ، فكذلك لا يمكن التقريب بين " الرافضة " وبين أهل السنة لاختلاف العقيدة التي أوضحناها

His Emminence, The Imaam and father, 'Abdul 'Azeez 'Abdullaah bin Baaz said: Unity between 'ar-Raafida' (The Shia) and Ahlu-Sunnah is never possible; as there is a difference of 'Aqeedah. As for the 'Aqeedah of Ahlu-Sunnah wal-Jama'ah, it is: to Tawheed of Allaah (single out Allaah) and al-Ikhlaas (Sincerity) in the worship of Allaah Subuhaanahu wa-Ta'ala, that is, not to associate anything when calling (upon Allaah), neither an Angel drawn close nor a Prophet sent. And it is Allaah Subuhaanahu wa-Ta'ala who knows the Ghaib (Unseen). And from the 'Aqeedah of Ahlu-Sunnah is to love the Sahaba (Companions of Allaah's Messenger sallalaahu 'alaihi wasallam), may Allaah be pleased with all of them and He is pleased with them, and to have 'eemaan (faith) that they are the most excellent of the creation of Allaah after the Prophets, and the best of them Aboo Bakr as-Siddeeq, then 'Umar, then 'Uthmaan, then 'Alee, may Allaah be pleased with them all. And the Raafida oppose this, so there is no unity between these two ('Aqeedah), just as there is no unity between the Yahood (Jews), the Nasaara (Christians), the Vathaniyyeen (Idol worshippers) and the Ahlu-Sunnah. So for this reason there is no unification between the Raafida and Ahlu-Sunnah due to the opposition of (their) 'Aqeedah as we have made clear.

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Arabic Source:www.sahab.net