Ruling on singing the adhaan

Question:

Is it permissible to sing the adhaan?.



Answer:

Praise be to Allaah.

It is makrooh to sing the adhaan in the sense of elongating the words excessively without changing the meaning. If the meaning is changed then it becomes haraam and the adhaan is not correct in this case.

Ibn Abi Shaybah (259) narrated that a muezzin gave the adhaan and elongated the words in his adhaan and made it sound like singing. ‘Umar ibn ‘Abd al-‘Azeez said to him: Give a gentle adhaan otherwise keep away from us.

What is meant by a gentle adhaan is one without any singing it.

See al-Maghrib fi Lughat al-Fiqh by Abu’l-Makaarim al-Matrazi al-Hanafi (p 234)

It says in al-Mudawwanah (1/159):

Maalik regarded it as makrooh to sing the adhaan and disliked that intensely.

Imam al-Shaafa’i said in al-Umm (1/107):

I like the adhaan to be recited clearly without elongating any words or rushing it.

It says in al-Mawsoo’ah al-Fiqhiyyah:

The fuqaha’ are agreed that elongating the words of the adhaan and singing it and adding any elongation or letter at the beginning or the end is makrooh, because it is contrary to proper focus and dignity. But if the singing and elongation changes the meaning then it is haraam and there is no scholarly dispute on this point, because it was narrated that a man said to Ibn ‘Umar: “I love you for the sake of Allaah.” He said: “I hate you for the sake of Allaah, for you sing the adhaan.”

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, concerning adhaan that is sung, this means giving the adhaan with a tune as if singing a song. It is valid but it is makrooh.

And he said: But making grammatical mistakesi n the adhaan falls into two categories, one which renders the adhaan invalid, which is when the meaning is changed, and one in which the adhaan is valid but is makrooh, which is when the meaning is not changed. For example, if the muezzin says “Allaahu akbaar” (elongating the ‘a’ sound), this is not valid because it changes the meaning, because akbaar is the plural of kabar, which is a type of drum.

From al-Sharh al-Mumti’, 2/62

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: Excessive elongation is not appropriate, and if the vowels are elongated to such an extent that the meaning is changed, this is not valid, otherwise it is makrooh. From Fataawa al-Shaykh, 1/125.

The point is that singing the adhaan is makrooh, and may render the adhaan invalid if it changes the meaning.

And Allaah knows best.

Islam Q&A

(http://www.islam-qa.com/index.php?ref=47682&ln=eng&txt=adhaan)

Haafidh Ibn Hajar's position on the Sufi Ibn Arabi

Haafidh Ibn Hajar`s position on the Sufi Ibn Arabi

Allaamah Burhaanud-Deen Al-Biqaa`ee

Reference: Tanbeehul-Al-Ghabee be Takfeer Umar bin Al-Faaridh wa Ibni Arabi, translated as: `Warning and advising the ignorant one with regards to the infidelity of Umar bin Al-Faaridh and Ibn Arabi.` Page 137-138, Darul-Iman for publishing & distributing, Khalil Al-Khayyat Road, Alexandria, Egypt, with the editing and notes of Shaykh Abdur-Rahmaan Al-Wakeel

Category: Creed

Allamah Burhaanud-Deen Al-Biqaaee[1] narrated:

Our Shaykh, Shaykul-Islam, the Haafidh of his era, chief justice, Abul-Fadal Shihaabud-Deen Ahmed bin `Ali bin Hajar Al-Kanaanee, Al-Asqalanee[2], As-Shafee, from Egypt, narrated to us:

I also saw this incident transcribed and transmitted from Al-Haafidh Taqiud-Deen Al-Faasee[3] [in his book] which our Shaykh Ibn Hajar Asqalanee himself amended - with his own handwriting – as part of the subject of declaring Ibn `Arabi4 a disbeliever [Takfeer of Ibn `Arabi].

Ibn Hajr Al-Asqalanee said: In the days of Az-Zaahir Barqooq[4], there was a person known as Ibnul-Al-Ameen, who was extremely fanatical and bigoted with Ibn Arabi[5], the author of Al-Fusoos [`Bezels of widsom`], and I was constantly elucidating his [Ibnul-Arabi] faults, and manifesting his mistakes and errors.

And there was a Shaykh in Egypt known as As-Shaykh Safaa, and he was closely associated with Az-Zaahir. Ibnul-Al-Ameen threatened me, saying he would disclose my identity to Shaykh Safaaa so that he may mention to the ruler Az-Zaahir that in Egypt there is a group of people - and I being amongst them - who speak ill of the pious people and other things of the same kind.

And in those days, there were outrageous acts of injustice, calamities and business losses. I was a person who possessed wealth; therefore I feared its consequences and I apprehensively feared its calamity.

And then I said to Ibnul-Ameen, `indeed here is something that is more likely better than what you intend, something that some of the Haafidh [of Hadeeth] have described as an accomplished fact based upon the occurrence of past events that whenever any two people have invoked the curse of Allah upon each other regarding a matter, a [complete] year does not elapse by for the one who is upon falsehood amongst them both. Therefore, come on then! Let us both invoke the curse of Allah upon ourselves, so that it can be known who is upon the truth amongst us on this issue and who is upon falsehood.

Then we both, he and I, invoked the curse of Allah upon ourselves, I said to him invoke the curse of Allah upon yourself with the following words:

`Oh Allah if Ibn Arabi is upon misguidance, curse me with your curse,` He said that. Then I said: Oh Allah if Ibn Arabi is upon true guidance then curse me with your curse.` And then, we both separated from one another [left].

He used to live in a place called Ar-Rawdaah[5]. One of the sons of a soldier took him in as his guest, then for some reason he [Ibnul-Ameen] suddenly decided to leave them. So then he left in the early part of the night, with the soldiers` sons also accompanying him to escort him and bid him farewell.

Then suddenly, he felt something that passed over his feet. He said to his companions, `something soft just passed over my feet; please see what it was.` They searched to see what had passed by but didn`t see anything, so then he continued walking [alone]. He did not reach his home except that he became blind, and morning did not come except that he died. And this was in the month of Dhul-Qadah in the year 797 AH, and the Mubahalah - invoking the curse of Allah upon the liar - had taken place between us in the month of Ramadan.

Ibn Hajar, with his final words, said:

Indeed at the time when the Mubahalah took place, I informed those who were present at the Mubahalah, that the [one amongst us] who would be upon falsehood [as a result of this Mubahalah] would not even live a full year, and that is exactly what happened, and All praise is due to Allah for that. So I was relieved from the evilness of this person, and safe from his plotting and deceiving.

---

Footnotes

[1] He is Ibrahim bin Umar bin Hasan Ar-Rubaat bin Ali bin Abee Bakr, Abul-Hasan Burhaanud-Deen Al-Biqaaee As-Shafee. He was born in the year 809 AH at the ruins of a village in the vicinity of Biqaa [currently in Lebanon]. He spent his early life there before travelling to Damascus, where he learned how to recite the Qur`aan, and memorized it, with different types of recitation. He then occupied himself with learning syntax of the Arabic language, subsidiary issues of the Shariah [Fiqh], and many other different sciences of Islam. He studied under many scholars, including Haafidh Ibn Hajar Al-Asqalanee and Ibn Naseerud-Deen. He authored many books, including: 1. Tanbeehul-Al-Ghabee be Takfeer Umar bin Al-Faaridh wa Ibni Arabi [on the issue of declaring Umar bin Al-Faaridh and Ibn Arabi disbelievers], and 2. Al-Munaasibaatul-Al-Qur`aaniyyah. [on the subject of the science of the Qur`an]. He died at the age of 76 during Rajab, 885 AH Egypt, in Cairo, Egypt. [TN]

[2] He was born in Egypt during the month of Sha`ban of the year 773 AH on the coast of the Nile River. His father died when he was young. He memorized the Qur`an when he was nine years old. Allah had blessed Haafidh Ibn Hajr with such a great memory that it has been said about him that he memorized all of Surah Maryam in a single day. He wrote over a hundred books, his most famous book being the explanation of Sahih Bukhari known as Fathul-Baree. Among his other books were Bulugul-Muraam, a book on fiqh regulations based upon the A-Haadeeth of the Messenger of Allah, peace and blessings of Allah be with him; and Al-Isaabah Fee Tameez-Asahaabah, on the biographies of the companions of the Messenger of Allah, may Allah be pleased with them all. He died in the year 852 AH. [Refer to Al-Isaabah Fee Tameez-Asahaabah of Haafidh Ibn Hajar Al-Asqalanee, Volume 1, pages 90- 123, Editors Introduction, printed by Darul-Maarifah, Beirut, Lebanon, second edition, 1423 AH/2002 CE.] [TN]

[3] He is Muhammad bin Ahmed bin Ali. He was born in Makkah in the year 775 AH, and died in the year 832 AH. He was assigned as the judge of the judiciary of the Mâlikis at Makkah.

[4] He was the founder of the Barjiyyah Empire, their origin being Turkish slaves. He ruled from the year 784 AH till 801 AH, and died at the age of 60.

[5] He was born in Murcia, Spain, on the 17th of Ramadan, 560 AH (July 28, 1165 CE). His family moved to Seville when he was eight. He began disciplined Sufi practice (Sulook) at the age of twenty. He studied the traditional sciences, Hadeeth in particular, with many teachers; he mentions ninety of these in an autobiographical note. In 597 AH/ 1200 CE, he left Spain for good, with the intention of performing hajj. In 601 AH/1204 CE, he set off from Mecca on his way to Anatolia with Majd-al-Din Eshaq, whose son Sadr-al-Din Qunawi (606-673 AH /1210-1274 CE) would be his most influential Sufi disciple. After moving about for several years in the central Islamic lands, never going as far as Persia, he settled in Damascus in 620 AH/1223 CE. There, he taught and wrote until his death. Some of the books that he authored include: al-Fotuhat al-makkiya (`The Meccan Openings`), and Fosus al-hekam (`Bezels of widsom` is less than 180 pages long). Refer to Ibn al-`Arabi, by Professor William Chittick, State University of New York. [TN]

[6] I asked my teacher Shaykh Yusuf Al-Muhammadee, teacher of `Principals of Islamic Jurisprudence` Institute of Secondary Islamic Studies, at the Islamic University of Madeenah, about whether the word Ar-Rawdaah meant a garden or a specific place. He replied from that which is apparent, it meant a garden but it could mean a specific place and Allah knows best.

Translator: Zulfiker Ibrahim al-Memoni al-Athari

Date Published: Thursday, 24 May 2007

This article has been read 516 times

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Kids/Teens aLIVE: only learning Islamic values?

Finally, I've decided to type out my thoughts on this matter which I've intended to do quite some time ago.

The "in-thing" in Islamic education in Singapore is the programme called "Teens aLIVE" and "Kids aLIVE", a programme which the Islamic Religious Council of Singapore (MUIS) came up with. aLIVE actually brings the meaning of "Learning Islamic Values Everyday". (Refer to http://www.muis.gov.sg/cms/services/Islamic.aspx?id=192)

What I'm going to type here are my criticism of the programme. And I'd like to emphasize with the words of Imam Malik when he produced his book al-Muwatta', "This is just my opinion. I might be right and I might be wrong."

Firstly, I'd like to state that I'm not against the idea of teaching Islam to kids and teenagers in a very creative and flexible manner. Well, if it's proven to be effective and the kids/teens are able to grasp a better understanding, why not? Be it in the form of discussions, mind-mapping or even in the form of games (e.g. treasure hunt), by all means.

However, what I'd like to emphasize here is the content of the programme itself.

Firstly, the name itself which implies "Learning Islamic Values Everyday".

The question that arises, "Is Islam only about values?" If it is only about values, then how does it differ from Christianity?

Where's the emphasis on Tawheed (the Oneness of Allah)? The scholars have taught us, with the relevant verses from the Qur-aan that the prophets have been sent to teach Tawheed to the people.

In Surah al-Dhaariyaat verse 55, Allah states that he has not created jinn and mankind other than to worship Him. In order to worship Him, we need to know Him. And we know Him through Tawheed (Ruboobiyyah, Uloohiyyah and Asma' wa as-Sifaat).

Take a look at the topics covered in Teens aLIVE (http://www.muis.gov.sg/cms/services/Islamic.aspx?id=1818) as well as Kids aLIVE (http://www.muis.gov.sg/cms/services/Islamic.aspx?id=201).

In Kids aLIVE, there's some emphasis on 'aqeedah through topics of Faith & Practices, wal-hamdu lillaah.

But there's hardly such emphasis in Teens aLIVE. What if a teenager never gets to go through Kids aLIVE to learn about faith and practices. Where will he learn it from and how?

Even if he did, the emphasis and importance of 'aqeedah is something that cannot be denied.

Our beloved Prophet Muhammad spent the first 13 years of his da'wah conveying the message and strengthening the understanding of Tawheed amongst his Companions.

Don't tell me that the lessons on 'aqeedah in Kids aLIVE is sufficient and that there is no need to continue with it in Teens aLIVE? SubhanAllaah.

We still have teenagers wearing amulets and good luck charms. We even have a young Muslim footballer who wore the same underwear throughout the whole championship without washing it, just because he believes that it brought him luck from the very first match.

We still have teenagers who proudly proclaims his zodiac sign being Virgo, Cancer, Sagitarius and others, who would read up about the horoscopes everyday in the newspapers or magazines and believing in them.

We still have teens believing that 13 is an unlucky number. And it's even worse if it is Friday the 13th..

Not forgetting, teenagers, especially girls, are afraid to go to the toilet alone, especially when the particular toilet is said to be haunted. And many other variety of superstitions.

SubhanAllaah.. in such a condition and we still do not want to emphasize on Tawheed?

I do not deny that Kids & Teens aLIVE are 2 good programmes, creative enough to appeal to the young Muslims nowadays. May Allah grant them success.

However, let us not forget the importance of Tawheed such that it needs to be emphasized time and again, because human beings do forget.

And I do hope that every aLIVE programme session is being supervised by an ustaz because from who else do we seek knowledge of the religion from?

Wallahu a'lam. I'd like to make a point again that I might be right and I might be wrong. Thus, I welcome any form of criticism.

The Statement of the Muhaddith of the Era

Shaykh al-Albaanee - hafidhahullaah - said:

"However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi."

And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!"

And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ...

Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness.

However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah.

Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct.

So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]

[Extracted from: www.salafipublications.com/sps/. Paragraphing have been done.]

Mutiara Kata Pilihan Daripada Para Imam Berkenaan Dzikir & Do'a

[Ditukil dan diadaptasi dari muqaddimah kitab "Do'a & Wirid: Mengobati Guna-Guna dan Sihir Menurut al-Qur-an dan as-Sunnah" oleh Ustaz Yazid bin Abdul Qadir Jawas; Jakarta, Indonesia; terbitan Pustaka Imam Asy-Syafi'i.]

[Nota: Kata-kata berwarna hitam adalah kata-kata Ustaz Yazid.]


Berdo'a dan berdzikir kepada Allah merupakan kesibukan yang terbaik, dan cara paling utama bagi seseorang untuk mendekatkan diri kepada Allah Yang Mahasuci dan Mahatinggi. Berdo'a dan berdzikir adalah kunci segala kebaikan yang akan diperoleh seorang hamba di dunia dan akhirat, pencegah segala bentuk keburukan, mendatangkan berbagai manfaat dan menolak datangnya bahaya.

Imam Ibnul Qayyim berkata: "Jika Allah akan memberi kunci kepada seorang hamba, berarti Allah akan membukakan (pintu kebaikan) kepadanya dan jika seseorang disesatkan Allah, berarti ia akan tetap berada di muka pintu tersebut."[3]

Bila seseorang tidak dibukakan hatinya untuk berdo'a dan berdzikir, maka hatinya selalu bimbang, perasaannya gundah-gulana, fikirannya kalut, selalu gelisah, hasrat dan keinginannya menjadi lemah.

Namun bila seorang hamba selalu berdo'a dan berdzikir, selalu memohon perlindungan kepada Allah dari berbagai keburukan, niscaya hatinya menjadi tenang kerana ingat kepada Allah. Allah berfirman:

أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

"Ingatlah, hanya dengan mengingati Allah hati menjadi tenang." (QS. Ar-Ra'd: 28)

Seorang hamba yang selalu menekuni dzikir, setiap hari dan setiap waktu, termasuk di dalamnya membaca al-Qur-an setiap hari, karena al-Qur-an adalah sebaik-baik dzikir, dan senantiasa berdo'a dan mengikhlaskan ibadah hanya kepada Allah saja, menjauhkan sikap lalai, maka Allah akan menghidupkan dan memberikan cahaya kepada hatinya.

Al-Qur-an, as-Sunnah dan Atsar Salafus Shalih telah memberikan petunjuk mengenai jenis do'a dan dzikir yang dianjurkan sebagaimana ibadah-ibadah lainnya. Nabi sudah menjelaskan kepada umatnya dengan gamblang mengenai do'a dan dzikir dengan lengkap dan sempurna setiap hari, setiap waktu, dalam berbagai kesempatan dandalam situasi dan kondisi yang dialami oleh seorang muslim.

Bila do'a dan dzikir ini dilaksanakan oleh seorang muslim sesuai dengan contoh Rasulullah dan para Sahabatnya, maka ia akan mendapatkan petunjuk, ketenangan dan penawar hati dari berbagai penyakit, karena do'a dan dzikir merupakan obat penyakit hati. Sebaliknya, orang yang tidak melaksanakan do'a dan dzikir seperti yang dicontohkan Rasulullah, maka ia akan celaka, sesat dan hidupnya sempit serta dikuasai syaitan dan hawa nafsu.

Syaikhul Islam Ibnu Taimiyyah (wafat tahun 728H) mengatakan: "Tidak diragukan lagi, bahwa sesungguhnya do'a dan dzikir adalah termasuk ibadah yang sangat utama. Ibadah itu harus didasari dengan sikap ittiba' (mengikuti jejak) Nabi dengan konsekuan dan konsisten, bukan dengan mengikuti hawa nafsu dan buka pula mengada-ada, membuat sesuatu yang baru yang tidak ada contohnya (bid'ah). Do'a dan dzikir yang diajarkan dan dicontohkan Nabi adalah bentuk do'a dan dzikir paling utama yang seharusnya diamalkan oleh setiap muslim. Orang yang melaksanakan do'a dan dzikir yang dicontohkan Nabi, ia akan merasa aman dan selamat dan akan mendapatkan manfaat serta hasil yang optimal. Sementara do'a dan dzikir yang dibuat-buat, ada yang diharamkan dan ada yang makruh, bahkan ada yang syirik dan banyak sekali orang yang tidak tahu."[4]

Yang diperintahkan bagi seorang muslim adalah berdzikir kepada Allah sesuai dengan apa yang disyari'atkan agama, dan berdo'a kepada Allah dengan do'a-do'a ma'-tsur yang datang dari al-Qur-an dan Sunnah Nabi yang shahih. Karena itu, wajib atas seorang muslim mengikuti (ittiba') apa yang telah disyari'atkan Allah dan apa yang telah dicontohkan Nabi-Nya.

Syaikhul Islam Ibnu Taimiyyah berkata: "Di antara orang yang sangat 'aib dan tercela ialah orang yang menggunakan hizib atau wirid yang tidak ma'-tsur (tidak ada contohnya) dari Nabi, sekalipun hizib atau wirid tersebut berasal dari syaikhnya (tuan gurunya). Sementara, ia justru meninggalkan/mengabaikan dzikir dan wirid yang diajarkan dan dibaca oleh pemimpin umat manusia dan Imam seluruh makhluk, yaitu Nabi Muhammad, yang merupakan hujjah Allah atas hamba-Nya."[5]

Segala kebaikan adalah dengan ittiba' (mengikuti) Nabi, berpedoman pada petunjuknya, dan mengikuti Sunnahnya yang shahih. Beliau adalah sosok teladan yag selalu mendapatkan limpahan rahmat dan shalawat dari Allah, Malaikat dan seluruh makhluk. Beliau adalah manusia yang paling sempurna dalam berdo'a dan berdzikir kepada Allah Yang Mahasuci dan Mahatinggi.

Imam Ibnul Qayyim (wafat tahun 751H) berkata: "Dzikir yang paling baik dan paling bermanfaat adalah do'a dan dzikir yang diyakini dengan hati, diucapkan dengan lisan, dilaksanakan dengan konsisten dari do'a dan dzikir yang dicontohkan Rasulullah, serta orang yang melakukannya memahami makna-makna dan maksud yang terkandung di dalamnya."[6]


Al-Imam Ibnul Jauzi (wafat tahun 597H) berkata: "Iblis telah menyesatkan kebanyakan dari orang awam dengan menghadiri majelis-majelis dzikir dan mereka sengaja menangis... Sesungguhnya aku mengetahui, banyak sekali orang yang hadir di majelis tersebut bertahun-tahun, menangis, berpura-pura khusyu', tetapi keadaan mereka tidak berubah sedikitpun juga, mereka masih tetap bermuamalah dengan riba (rentenir/lintah darat), menipu dalam jual beli, tidak tahu tentang rukun shalat[9], selalu ghibah (membicarakan 'aib kaum muslimin) dan durhaka kepada kedua orang tua. Mereka adalah orang-orang yang terkena perangkap iblis (syaitan), aku melihat bahwa mereka menyangka bahwa hadir di majelis dzikir tersebut dan menangis akan menghapus dosa-dosa yang mereka lakukan?!"[10]

Imam asy-Syathibi (wafat tahun 790H) menjelaskan, tentang orang yang mengadakan dzikir berjama'ah dengan satu suara, da berkumpul pada waktu yang ditentukan, maka ini adalah bid'ah.[11]


Dalam hadits-hadits Nabi yang shahih, tidak ada satupun riwayat bahwa Nabi memimpin majelis dzikir berjama'ah bersama para Sahabat, baik sesudah shalat lima waktu maupun pada kesempatan lainnya. Yang ada, Nabi mengajarkan al-Qur-an, lafazh dan maknanya kepada para Sahabat, dan mengajarkan Sunnah-sunnah, mengajarkan tauhid, bagaimana beribadah kepada Allah dengan benar, menjauhkan syirik, mengajarkan shalat, akhlak, adab-adab Islam, hukum-hukum halal dan haram dan lainnya.

Oleh karena itu, majelis ilmu dikatakan majelis dzikir. Allah memerintahkan kita bertanya kepada ahludz dzikir.

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ

"Maka bertanyalah kepada ahludz dzikir (ahli ilmu/ulama) jika kamu tidak mengetahui." (QS. An-Nahl: 43)

Imam Ibnul Qayyim berkata: "Ahludz dzikir yaitu, orang yang paham tentang apa-apa yang diturunkan Allah kepada para Nabi."[18]

Imam 'Atha' bin Abi Rabah (wafat tahun 114H) berkata: "Majelis dzikir adlah majelis ilmu, majelis yang mengajarkan halal dan haram, bagaimana membeli, menjual, bagaimana puasa, belajar tata cara shalat, menikah, thalaq (cerai) dan haji."[19]

Imam asy-Syathibi menjelaskan: "Majelis dzikir yang sebenarnya adalah majelis yang mengajarkan al-Qur-an, ilmu-ilmu syar'i (agama), mengingatkan umat tentang Sunnah-Sunnah Nabi agar mereka mengamalkannya, menjelaskan tentang bid'ah-bid'ah agar umat berhati-hati terhadapnya dan menjauhkannya. Ini adalah majelis dzikir yang sebenarnya."[20]


Imam Ibnul Qayyim berkata: "Barangsiapa yang menuntut ilmu untuk menghidupkan/ menegakkan Islam, maka a termasuk ash-shiddiiqiin dan derajatnya di bawah derajat kenabian."[23]

Do'a dan dzikir adalah ibadah,sedangkan syarat diterimanya ibadahnya ada dua:

Pertama, Ikhlas (semata-mata karena Allah), menjauhkan syirik besar dan syirik kecil (riya').

Kedua, Ittiba' (sesuai dengan contoh Rasulullah).

Seorang muslim sejati harus berusaha menurut kemampuannya agar ibadah yang dilakukan setiap hari diterima oleh Allah, karena Nabi setiap hari berdo'a memohon kepada Allah agar diberikan ilmu yang bermanfaat, rizki yang halal dan amal yang diterima.

Bila seorang muslim/muslimah melaksanakan do'a dan dzikir yang sesuai dengan apa yag dicontohkan oleh Rasulullah setiap hari dari mulai bangun tidur, membaca dzikir pagi dan sore, membaca al-Qur-an, melaksanakan shalat yang lima waktu, shalat malam dan membaca dzikir-dzikir yang lainnya sampai tidur kembali, maka ia termasuk laki-laki dan perempuan yang banyak berdzikir. Amalnya akan diterima dan hatinya akan tenang. Mudah-mudahan kita termasuk hamba-hamba Allah yang banyak berdzikir seperti yang difirmankan Allah:

وَالذَّاكِرِينَ اللَّهَ كَثِيراً وَالذَّاكِرَاتِ

"Laki-laki dan perempuan yang banyak berdzikir kepada Allah..." (QS. Al-Ahzaab: 35)

_____________
Nota kaki:
[3] Al-Fawaa-id hal. 127.
[4] Majmuu' Fataawa - Syaikhul Islam Ibnu Taimiyyah XXII/510-511
[5] Majmuu' Fataawa - Syaikhul Islam Ibnu Taimiyyah XXII/525
[6] Al-Fawaa-id libnil Qayyim hal. 247, Fawaa-idul Fawaa-id hal. 309, Syaikh 'Ali Hasan 'Ali 'Abdul Hamid
[9] Banyak yang tidak tahu tentang tata cara shalat, dari mulai takbir sampai salam, bahkan sangat banyak yang tidak tahu tentang makna syahadatain, tauhid Uluhiyyah, Asma' wash Shifat dan konsekuensinya. Allaahul Musta'aan.[Pen.]
[10] Lihat, al-Muntaqa an-Nafiis min Talbiis Ibliis lil Imam Ibnil Jauzi hal. 542 oleh Syaikhh 'Ali Hasan 'Ali 'Abdul Hamid cet. I Daar Ibnil Jauzi 1410H.
[11] Al-I'tisham I/318-321 tahqiq Syaikh Salim al-Hilali, lihat juga as-Sunan wal Mubtada'aat oleh 'Amr 'Abdul Mun'im Salim hal. 309-313 cet. I 1420H, Maktabah 'Ibadurrahman.
[18] Miftaah Daaris Sa'aadah I/222 oleh Ibnu Qayyim, tahqiq Syaikh 'Ali Hasan 'Ali 'Abdul Hamid cet. I Daar Ibni 'Affan 1416H
[19] Miftaah Daaris Sa'aadah I/386. Imam 'Atha' adalah Syaikhul Islam, sebagai mufti Masjidil Haram. (Lihat Siyar A'laamin Nubalaa' V/78-88 no. 29).
[20] Lihat al-I'tishaam I/341-342.
[23] Miftaah Daaris Sa'aadah I/396.

Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself?

And this doubt has been answered by our Mashaayikh: Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory." (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if)

Shaikh Salih al-Fawzan was asked "Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?". To which he replied, "There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf." (Al-Ajwibah al-Mufidah p.16)

As for those who wish to discourage others from ascribing themselves to the Salaf and claim that it is a tazkiyah (self-praise) then their machinations are not hidden from us. Rather, Shaikh ul-Islaam refuted this false claim centuries ago and made it obligatory to accept the ascription of a person to the Salaf – and held it to be by unanimous agreement – since the aqidah and manhaj of the Salaf is nothing but the truth. But when it is the case that the manhaj of these people (the false claimants) is adulterated, then it should come as no surprise that they wish for the people to detach themselves from the Salaf – since that is the only way that their falsehood can remain undetected.

Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah).

Allah Has Named Us Muslims, So Why Ascribe Ourselves to the Salaf?

This doubt was very beautifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:

Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"

Questioner: "A Muslim".

Shaikh al-Albaani: "This is not sufficient!".

Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)

Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."

Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."

Shaikh al-Albaani: "This is not sufficient either".

Questioner: "Why?"

Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"

At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…

Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".

Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"

Questioner: "Yes".

Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.

Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.

Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah).

Napoleon from Tupac's Outlawz tells his life story

Napoleon from Tupac's Outlawz tells his life story, and talks to young men about the gangster life, at Lakemba Mosque, Sydney Australia.

He also mentions about how he comes back to Islam upon the Qur'aan and Sunnah as understood by the Salaf as-Saalih.

http://www.youtube.com/watch?v=SJ_T70W-BJA

Quotes:

"Music is destroying our youth."

"When a Muslim sister walks down the street, they get out of the way and says, 'Watch out man, here comes a sister'."

"The best way to destroy a nation is to take away its language."

"We're Muslims man, we gotta live like Muslims."

"The youth needs to wake up... we need to wake up and return to our Deen.."

"If you do not know the Sunnah, how do you know how to pray?"

No Terrorist is a Salafee!

Where do the Muslim terrorists get their guidance from?

In an article in Financial Times (4 June 2007), there is an article on page 5 regarding the terrorist group Fatah al-Islam in Lebanon. I quote from the article:

"The radical ideology of puritan Salafi Islam, the rhetoric, the fierce resolve and the objectives of Fatah al-Islam are all inspired by the global network of Al-Qaeda."

As a student of knowledge upon the Salafee manhaj, here is my reply:

This is an absolute lie! No terrorist is a Salafee. A Muslim who is truly upon the Salafee manhaj would never be a terrorist.

This is because a Salafee is always seeking knowledge and guidance from the scholars. And he would always refer to the scholars with regards to religious matters. In fact, even with regards to worldly matters in which he has doubts.

There is not a single Salafee scholar who has ever called for jihaad, unlike the terrorist groups the likes of Al-Qaeda and Fatah al-Islam.

In a debate with a Jihadee (which can be found in www.salafipublications.com), the Muhaddith Shaykh Muhammad Nasirud-Deen al-Albaanee (may Allah have mercy on him) stated that it is upon the Muslims to seek knowledge, to undergo Tarbeeyah and Tasfeeyah.

Because the ummah now is weak in the aspect of knowledge. The ummah is weak because we do not have the strong understanding of the religion.

Who can call for jihaad? A Khaleefah (caliph). Who is our Khaleefah? No one. So how can we wage a Jihaad?

Let me emphasize again, only a Khaleefah can call for Jihaad because it is in his authority to do so.

So these terrorists groups, the likes of Al-Qaeda and Fatah al-Islam, where did they get the call for Jihaad? Osama bin Laden? Is he a Khaleefah? He is not even a scholar!

Back to the issue of Fatah al-Islam, if it is indeed Salafee, its members would be busying themselves seeking knowledge under the scholars instead of busying themselves with calls for jihaad. The same goes to the supposedly "Salafee" group in Algeria called The Salafee Group for Da'wah and Jihaad.

This is because there is not a single Salafee scholars who called for Jihaad! Rather, they oppose all the terrorist groups that call for Jihaad, especially Osama bin Laden and al-Qaeda, as can be seen in www.thewahhabimyth.com.

Let me ask, these terrorist groups that call for jihaad, what is their main strategy of attack? Suicide bombing. What do the mashayikh say of suicide bombing? They say that it is HARAM (prohibited)!

Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him) stated that suicide bombing is still suicide, it is HARAM and the one who commits it is doomed in Hellfire (for killing himself). There is no benefit in suicide bombing.

And as I have mentioned earlier, a Salafee always seeks knowledge and guidance from the scholars. So where did the terrorists get their guidance from?

Be it Osama bin Laden or Sayyid Qutb, the terrorists definitely did not get their guidance from the knowledgeable scholars, especially scholars upon the manhaj of adhering to the Qur'aan and Sunnah as understood by the Salaf as-Saalih, the Salafee manhaj.

Wallaahu a'lam.

Ways of treating sihr

Qn. no. 12918

Question:
What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’aa’s or dhikrs from the Qur’aan or Sunnah for these things?

Answer:

Praise be to Allaah.

There are different kinds of treatment:

1 – He can look at what the saahir (person who practices sihr) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the saahir.

2 –The saahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the saahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar, and it was narrated that the Messenger (peace and blessings of Allaah be upon him) said: “The punishment of the saahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allaah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Qur’aan, for it has a great effect in removing (the effects of) sihr. Aayat al-Kursiy, the aayahs of sihr from Soorat al-A’raaf, Soorat Yoonus and Soorat Ta-Ha, Soorat al-Kaafiroon, Soorat al-Ikhlaas and al-Mi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be made for healing and good health; in particular the du’aa’ which has been narrated from the Prophet (peace and blessings of Allaah be upon him):

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel when he treated the Prophet (peace and blessings of Allaah be upon him) with ruqyah:

“Bismillaah urqeek, min kulli shay’in yu’dheek, wa min sharri kulli nafsin aw ‘aynin haasidin Allaah yushfeek, bismillaah urqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allaah Ahad” and al-Mi’wadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allaah’s Leave. This was mentioned by the scholars (may Allaah have mercy on them), and by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed Sharh Kitaab al-Tawheed, in (the chapter entitled) Baab Ma jaa’a fi’l-Nushrah, and by others.

4 – He can take seven green lotus leaves, grind them up, and put them into water, then recite into it the aayahs and soorahs mentioned above, and the du’aa’s. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lotus leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allaah’s leave.
The verses which should be recited into the water and the lotus leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1- Soorat al-Faatihah

2- Aayat al-Kursiy from Soorat al-Baqarah, which is as follows (interpretation of the meaning):

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great” (al-Baqarah 2:255)

3- The verses from Soorat al-A’raaf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’
Then [Moosa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! it was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if
we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Moosa! Either you throw (first), or shall we have the (first) throw?’

He [Moosa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Lord of Moosa and Haaroon (Aaron).’” [al-A’raaf 7:106-122]

4- The verses from Soorat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’” (Yoonus 10:79-82)

5- The verses from Soorat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

[Moosa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [Ta-Ha 20:65-69]

6- Soorat al-Kaafiroon

7- Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.

8- Reciting some of the du’aa’s prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

This is good, and it may also be accompanied by the du’aa’:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allaah’s Leave, as stated above.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 144

http://www.islam-qa.com/index.php?ln=eng&ds=qa&QR=12918