Issues of Eman (Q & A)- Shaykh Saleh al-Fawzaan

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Note: For now only 12 fatwas from the book were translated.

Fear and terror from oppression of the statement 'we extract our might from the nation'!

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Please note that the translation is incomplete.

A gift for 'Abdullah Mar'ee on the occasion of his visit to Maldives

هدية لعبد الله مرعي بمناسبة سفره إلى جزر المالديف

A Gift for 'Abdullah Mar'ee ('Abdullah al-'Adani) on the occasion of his visit to Maldives

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Chapter on al-Eeman

Author: الشيخ أبو عبدالسلام حسن بن قاسم الحسني الريمي

Source:  الفوائد العقائدية من بعض شروح اللمعة الأثرية

al-Eeman according to Ahlu Sunnah is based on the five noons(ن):

1-                  اعتقاد بالجنان  (Belief with the heart)

2-                  نطق باللسان  (Utterance with the tongue)

3-                  عمل بالجوارح والأركان  (Actions with the limbs)

4-                  يزيد بطاعة الرحمن  (Increases with obedience to ar-Rahman)

5-                  ينقص بطاعة الشيطان   (Decreases with obedience to ash-Shaytaan)

This was said by our Shaykh al-Muhaddith Hammaad bin Muhammad al-Ansaari (رحمه الله) in his foreword to the checking of the book, ‘Ta’deem Qadr as-Salaat’ of al-Marwazi (رحمه الله).

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Importance of taking the ‘Aqeedah from Ahlul-‘Ilm

Ash-Shaykh Saleh al-Fawzaan (may Allaah preserve him)

All praise is due to Allaah. Prayers and Peace be upon our Prophet Muhammad and his family and his companions.

To proceed:

Indeed the issues of ‘Aqeedah (creed) are of great importance so it is obligatory to learn ‘aqeedah with all of its aspects, issues and to take it from the Ahlul-‘Ilm. It is not enough just to ask questions and seek answers for them, what is important is to answer the many questions, for indeed ignorance has increased. 

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The Two Unavoidable Questions

First: On the Tawheed of Allaah (تبارك وتعالى):

Allaah (عزوجل) said:

(( وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ )) 

 "And it will be said (to them): "Call upon your (so-called) partners (of Allâh), and they will call upon them, but they will give no answer to them, and they will see the torment. (They will then wish) if only they had been guided! (Al-Qasas 28:64)"

Second: On the Ittiba of the Messenger of Allaah (سبحانه وتعالى):

Allaah (تبارك وتعالى) said:

(( وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ ))

 

And (remember) the Day (Allâh) will call to them, and say: "What answer gave you to the Messengers?" (Al-Qasas 28:65)

 

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Source: Benefits derived from the duroos of our noble brother Ahmad bin Shalfaan.

The Two Principles- Shaykhul Islaam Ibn Taymiyyah

The Two Principles

-Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah)

To download, please click here

As for the Haddadiyyah, they do not accept us!

It is taken from Ibn Raahaway in his Musnad 3/670, he said: Shaybaan said to Ibnul- Mubaarak: “O Aboo Abdur-Rahmaan what do you say with regards to those who make zina, those who drink Khamr, and what is similar to that, is he a believer?” Ibnul-Mubaarak said: “I do not expel him from eemaan.” The man said to him: “With old age you have now become a Murji’ee?!” So Ibnul-Mubaarak said to him: “The Murji’ah do not accept me! I say that eemaan increases and decreases and the Murji’ah do not say that, rather the Murji’ah say
that their good deeds are accepted and I do not know if my good deeds are accepted! How urgently you need to take a slate and go and sit with scholars!” ...to download the article click here

Categories of the Scholars

-Shaykh Saleh Al-Uthaimeen (may Allaah have mercy on him)

The scholars are divided into three categories: Scholar of the Millah (Religion), Scholar of the Dawlah (State) and Scholar of the Ummah (Muslim world).

As for the Scholar of the Millah, then he is the one who (truly) propagates the religion of Islaam and gives fatwa (religious verdict) with ‘ilm (knowledge). He does not care if the evidences of the Shari’ah agree with the whims of the people or not.

And as for the Scholar of the Dawlah, then he is the one who looks to that which the Dawlah wants and he gives fatwa according to it. Even if this contains the distortion of the Kitaab (Book) of Allaah and the Sunnah of the Messenger (prayers and peace be upon him).

And as for the Scholar of the Ummah, then he is the one who looks to that which pleases the people. If he sees something he will give fatwa according to that which pleases the people. Thus he distorts the texts of the Kitaab and the Sunnah for the sake of agreeing with the whims of the people.

May Allaah make us from the Scholars of the Millah.

Source: 307/4-308/Explanation of Riyadh Saliheen

Our encounter with Shaykh 'Abdul Hameed Al-Hajoori

Having grown up jaded through ignorance, it is during encounters such as these that we can appreciate the Sunnah in flesh-and-blood practice.

Alhamdhulillah, we had the honour and pleasure of hosting one of the respected scholars of Yemen, Shaykh Abdul Hameed al Hajoori, during one of his recent trips to Sri Lanka. Our meeting with him brought to mind what the Messenger (salla Allah 'alaihi wassalam) said:
"...and [the people of Yemen] are more gentle and soft-hearted..."^1,2
The Shaykh, a cheerful man, was true to his Yemeni roots.

His humility and generosity was truly remarkable. One night, we visited him as a group of ten, bringing him a clamshell box of fried rice; a good meal for one person, a decent one for two. The Shaykh, may Allah (ta'aalaa) preserve him, insisted that he would not touch the food unless all ten of us had had a share of it.

He was always making du'a for us.

May Allah reward him for his strict adherence to the knowledge for which he'd probably shed sweat and tears; he was a man who reveled in the sweetness of 'ilm and the Sunnah. The Shaykh would, during our meetings with him, question us on our knowledge of the deen from time to time, following the tradition set forth by the Angel Jibreel when he visited to quiz the Messenger salla Allah 'alaihi wassalam on what he had been taught. ³

In emulation of the sahaba, he gave as gifts all of his thawbs to the younger brothers among us.

He tried to inculcate a love for 'ilm in us during the little time we had with him; he has us try and memorize small ahadith. He'd repeat them over and over again until we had them in firm grips; we learned five ahadith in the two days we spent with him. He urged us to pursue knowledge, be it in the Kingdom or in Yemen.

He seemed to always be making dhikr of Allah (ta'aalaa).

 The Shaykh and us headed out one time for some fresh air, we admired his adherence to the Sunnah. Lowering his gaze, he would steer clear from women, murmuring astaghfirullah if he happened to catch glimpse of the impropriety from which our city suffers.

We hear the adhan, and the Shaykh slows down on our way from the masjid to speak to a group of men who were at work. He was advising them to to pray.

We could not organize public lectures, despite our great need and desire for one, since the Shaykh wasn't planning on staying for longer than two and a half days. The government require all religious lecturers to have applied for permits; an arduous and time-consuming process.

We were sad to see him go, but glad to have spent time with him. May Allah ta'aalaa grant us the pleasure of meeting with him once again, and may He allow the city at large to benefit from his efforts. Ameen. 

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1. Narrated by Abu Huraira, Saheeh Al-Bukhaari, Book of Military Expeditions, Hadeeth No. 4070
2. Allah (ta'aalaa) testified to the truth of the Messenger's (salla Allah 'alaihi wassalam) speech in Surah Najm, in which He said (in the translation of the meaning): "Your companion [Muhammad salla Allah 'alaihi wassalam] has neither gone astray nor has erred.| Nor does he speak of (his own) desire."

3. The Hadith Jibril is as follows:

`Umar ibn Khattab (Allah be well pleased with him) said:

“As we were sitting one day before the Messenger of Allah (peace and blessings be upon him), a man suddenly appeared. He wore pure white clothes and his hair was dark black-yet there were no signs of travel on him, and none of us knew him.

He came and sat down in front of the Prophet (peace and blessings be upon him), placing his knees against his, and his hands on his thighs. He said, “O Muhammad! Tell me about Islam.”

The Messenger of Allah (peace and blessings be upon him) replied, “Islam is to bear witness that there is no god but God and that Muhammad is the Messenger of God; and to perform the prayer; pay zakat; fast Ramadan; and to perform Hajj to the House if you are able.”

The man said, “You have spoken the truth,” and we were surprised that he asked and then confirmed the answer.

Then, he asked, “Tell me about belief (iman).”

The Prophet (peace and blessings be upon him) replied, “It is to believe in Allah; His Angels; His Books; His Messengers; the Last Day; and in destiny-its good and bad.”

The man said, “You have spoken the truth. Now, tell me about spiritual excellence (ihsan).”

The Prophet (peace and blessings be upon him) replied, “It is to serve Allah as though you behold Him; and if you don’t behold him, (know that) He surely sees you.”

“Now, tell me of the Last Hour,” asked the man.

The Prophet (peace and blessings be upon him) replied, “The one asked knows no more of it than the one asking.”

“Then tell me about its signs,” said the man.

The Prophet (peace and blessings be upon him) replied, “That slave women give birth to their mistresses; and that you see barefoot, unclothed, beginning shepherds competing in the construction of tall buildings.”

Then the visitor left, and I waited a long time. Then the Prophet (peace and blessings be upon him) asked me, “Do you know, Umar, who the questioner was?”

I replied, “Allah and His Messenger know best.”

He said (Allah bless him and give him peace), “It was Jibril. He came to you to teach you your religion.”

[Sahih Muslim]

In Defence of The Mother of The Believers ʿĀʾishah (رضي الله عنها)

في الدفاع عن أم المؤمنين عائشة رضي الله عنها من اتهامات الرافضة لعنهم الله

IN DEFENCE OF THE MOTHER OF THE BELIEVERS ʿĀʾISHAH (رضي الله عنها) FROM THE ACCUSATIONS OF THE RĀFIDĀH (لعنهم الله)

To download please click here

Treatise on Tawhid Al-'Ibaadah

Treatise on Tawhid Al-'Ibaadah by Shaykhul-Islaam Muhammad ibn 'Abdul Wahhaab (rahimahullaah)

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Audios of Ramadan Sittings

The following are the links to the audios of our Ramadan sittings  telelinks with brother Aboo Aaliyah 'Abdullaah Dwight Battle (hafidhahullaah).

 (class 1-Benefits from the ahadeeth on Fasting)

 (class 2- Benefits from the ahadeeth on Qiyamu-Layl)

 (class 3- Benefits from ahadeeth on Laylatul Qadr, I'tikaf, Zakat and 'Eid)

When does the student of knowledge deserve the title Shaykh? (1)

Shaykh Yahyaa ibn ‘Ali Al-Hajoori (hafidhahullaah)

A Question: It became a widespread issue among the youth to use the word (shaykh), so when is it permissible to call someone with this title?

The Answer: First of all, Muslims should be careful from excessive flattering; it has been authenticated from Prophet (sallalaahu ‘alaihi wasallam) that he said:

«المدح هو الذبح»

"Flattering is the slaughtering"(2).

And he-the Prophet Muhammad (sallalaahu ‘alaihi wasallam) said:

«من كان مادحًا أخاه فليقل: أحسبه كذلك، والله حسيبه»

"He who wants to flatter his brother then let him say: I think he is that [good] and Allah is his judge"(3).

Secondly, the word shaykh has many uses, such as the one who is senior in age, and the proof for this is the statement of Allah:

﴿قَالَتَا لا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ﴾

{They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man.”} [Surah Qasas: 23]

It is also used for the narrators of hadeeth who are neither weak nor a hujjah [acceptable evidence]. Ad-Dahabi said in his book Muqatimaul-Meezaan, and I did not mention those who were called shaykh by others, such saying and it's like indicates that the person called shaykh is not very weak in narration. And it is possible that Ibnul-Qattan[from the scholars of hadeeth in the past] has used the word shaykh to describe someone who is not from the people of knowledge nor he is from the seekers of knowledge even if he narrated a hadeeth which [the scholars of hadeeth] have agreed upon. Ibnul-Qattan mentioned Taalib bin Hajeer in his book Bayaanul-Wahm wal Ehaam and said he was not a student of knowledge nor from those who are keen in it, rather was a man whose narrations were agreed upon [by the scholars of hadeeth]. Also, Ahmad bin Hanbal said concerning Zakariyyah bin Manthoor : He is a shaykh and soft [in terms of knowledge] , this was mentioned in the book Tarteebul-Madaarik for 'Ayaadh the Judge. And in the same source, he narrated from Ibn aby Haatim [from the scholars of hadeeth in the past] his verdict on 'Uthmaan bin Al-Hakam which is : he is a shaykh who is not keen.

Therefore, this can be summarised as the following: the word shaykh is the least stage of Ta'deel [ considering someone as trustworthy in narration], and the first stage by which jarh [considering to be weak or untrustworthy in narration].

As for calling the master of a tribe or a family as a shaykh then this was not known among the early men [al-mutaqaddimoon], rather the title that was given to the man who rules over his people at their time was sayyed, as it was said by the Prophet Muhammad (sallalaahu ‘alaihi wasallam)  in a hadeeth:

«من سيّدكم يا بني سلمة؟!» قالوا: الجد بن قيس غير أنا نبخله. قال: «وأي داء أدوأ من البخل؟! سيدكم عمرو بن الجموح»

“Oh the children of Salamah[a tribe] who is your sayyed? They replied: Aljidu bin Qays but we rather consider him as a miser. The Prophet (sallalaahu ‘alaihi wasallam)  said: and what illness is worse than the illness of miserliness?! Your sayyed is 'Amro bin Al-Jamooh"(4).

 And it was narrated in another hadeeth "then the sayyed of that hood was bitten. So they sought a remedy for him by every mean and nothing worked. So some of them said: maybe you should go and ask those people who were here earlier; perhaps they have some sort of a cure. So a group of the tribe approached the companions and said to them: our sayyed was bitten and we have tried to cure him but nothing worked, so does anyone of you have a remedy? Then someone said: By Allah I make ruqyah..." until the end of the hadeeth. It has been narrated from the sunnah too the word" 'Urafaa' " which is the plural of 'Areef, this is the title that is given to the leaders of tribes at the moment. And praise be to Allah.

Footnotes:

1-      Questions from the house of the jurist, on the night of Saturday, 6th of Safar 1423H. Dammaj, the house of Hadeeth.

2-       Narrated from Ibnu-Umar in the book of ibn aby shaybah,vol 6 page 206.

3-       Narrated by Al-bukhari no 2662 and Muslim no 3000 on the authority of Aby Bakrah.

4-       Reported by Al-bukhari in Al-adabul-mufrad page no 111, and in it is mentioned in As-saheehul-musnad no 226.

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Translated by our brother Aboo Bakr Ahmad Ad-Dhibyaanee (Jazaahullaah Khair)

Ramadan Page Added

Ramadan Page  -
رُكـــــن شـهـــــر رمـضـــــان المبـــــارك
Added!

A new page has been added to the blog to cater for the days of the blessed month of Ramadaan. We will be post links to articles and issues pertaining to Ramadaan from the well known Salafee sites, to provide a section where resources can be easily located.

The ruling of performing the Funeral Prayer in a mosque where there is a grave

                            Imaam Al-Albaani (rahimahullaah)

Q: Does the prohibition of the prayer in a mosque which includes a grave also extend to the funeral prayer conducted in such a mosque?

A: Is this not a prayer? No prayers must be performed in a mosque where there is a grave! It has been narrated by the multitudes (mutawaatir) that the Messenger (sallalaahu ‘alaihi wasallam) has prohibited this! We have gathered these narrations in the book ‘Tahdhir As-Saajid ‘An it-tihaadh Quboorul Masaajid’.

Q: We neither bow nor prostrate in the funeral prayer because there are some reasons ('ilal) for the prohibitions of bowing (ruku') and prostrations (sujud).

Some say that the Prophet (sallalaahu ‘alaihi wasallam) forbade the prayer in a mosque where there is a grave is because it would be said that the one who prays will bow and prostrate to the grave. So, is it correct to understand that if the reason ('illah) does not exist then the ruling on this prohibition would be void?

A: What is this reason ('illah)?

Q: Prostration to the one in the grave.

A: This 'illah is an 'illah 'aqliyyah (a reason based on one's intellect), this is not an 'illah naqliyyah (a reason based on textual evidence) so it is not permissible to base a shar'ee hukm (a legislative verdict) opposing the general texts.

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Source: Silsilah Huda Wa-Noor, Cassetter no. 385

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Public decry of the Times Square bomb incident

Ibrāhīm Husain Sharīf al-Māldīfī

Today, we are disheartened and disappointed with the newest heir to 9/11. Less than a week ago, one of the busiest junctions of New York City was shut down after a policeman discovered a crude bomb of propane and firecrackers inside a parked car. 

The US has no lack of violent White Supremacists, neo-Nazis, or eco-terrorists: yet in the early hours after the discovery the media rumour-mill did not hesitate to focus a great, unwavering spotlight on Muslims at large; "Islamic terrorism", rather. 

Such is how we are now seen.

 Two days later, the police arrest a Pakistani Muslim man named Faisal Shahzad. We don't know his motives, but if he had believed that this was jihad of some sort, then this would be no different from what was said by the ignorants before him. 

 Divorced from the scholars of the Sunnah, they are those who've hoped to find truth in the angry preaching of renegades. Some, in the West, have come to believe in the reward of inflicting destruction upon the populace; believing that to work for that aim would be a great jihad.

If one public denunciation were enough, this article would not be necessary. Our audience would suffice themselves with the warnings of the scholars, and would not revere the wild and ignorant youths of the pulpits.  

Though grossly overlooked and marginalized, the stance of the people of the Sunnah is clear. If the Sunni scholars did not speak out after 9/11; and they surely did; they spoke out after July 7; and if not after that, they surely spoke out after Fort Hood. As indeed, as the noble Prophet (salla Allah 'alaihi wassalam) said, as collected by Imam Muslim:

“Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith.”

There is no just cause claimed here by the renegades, there is no jihad in the murder of women and children, no jihad in taking hostages and detonating bombs to inflict suffering on a populace. After 9/11, the Mufti of Saudi Arabia said,

 "Indeed, Allah, free from all imperfections has forbidden oppression on His own Self, and He has also forbidden it for His slaves, as He says in this hadith qudsi: 'O My Servants, indeed I have forbidden oppression upon Myself and I have made it forbidden among yourselves, hence to not oppress each other'...these events that have taken place in the United States, and whatever else like these: plane hijacking, hostage-taking, killing innocents, all without a just cause: this is nothing but a manifestation of injustice, oppression and tyranny which the Islamic Shari'ah neither sanctions nor accepts--rather, it is explicitly forbidden and is amongst the greatest of sins". 

Yet, the renegades prevail and the young; like the fifteen year old Ayman al-Zawahiri coming to revere the recently executed Syed Qutb, and like the youths on the streets of Luton and Brixton being recruited; follow.

Such is the error of the youth. 

"They are more like the Qaraamitah," says Sheikh al-Fawzaan regarding the renegades, "...Because the actions of the Qaraamitah are secret, based on secrecy and underhandedness and what these people do today is also based on secrecy."

[these renegades] are even more violent and extreme than the original Khawaarij. They did not destroy buildings and their residents...they used to fight on the battlefield despite their ignorance [of their cause]. But they did not collapse buildings on everyone inside them--women, children, the innocent, those at peace with Muslims, those who have a treaty with the Muslims, and others guaranteed safety... this is worse and more violent..."

Our stance is clear: as adherents of the pure understanding of the Quran and Sunnah, we decry and denounce terrorism of all forms. We are not the compromising "moderates", those darlings of the Western media, and we have no desire to conceal and twist the truth to appease anyone: We denounce and decry it because such acts of violence has been forbidden by the Quran and Sunnah. We denounce Faisal Shahzad's attempt on a civilian population as oppression and tyranny with the same anger with which we denounce the violent attacks on Moscow, Jerusalem and Tel Aviv; and with the same indignation with which we denounce and mourn the Zionist entity's tyrannical oppression of our Muslim brethren.