The Ahadeeth Islaam Revolves Around

Author: Ibn Rajab al Hanbalee

Topic: Did you know

Reference: Jaami' al 'Uloom wal Hikkam: Vol. 1 P. 62 - more about reference here...

‘Uthmaan ibn Sa’eed narrated that Abu ‘Ubayd said: “The Prophet - صلى الله عليه وسلم – gathered the affair of the afterlife in one phrase:

“Whoever innovates something in this affair of ours that is not of it will have it rejected.”

And the affair of the life of this world in one phrase:

“Indeed actions are only based on intentions.”

They are incorporated in all knowledge.

Al Imaam Ahmad stated: “The basis of Islaam are three Ahadeeth:

Umar’s Hadeeth – “Actions are based on intentions…”

‘Aa-isha’s Hadeeth – “Whoever innovates something in this affair of ours that is not of it will have it rejected.”

An Nu’maan ibn Basheer’s Hadeeth – “What is permissible is clear and what is forbidden is clear…”

Al Haakim stated: ‘It was narrated to us on the authority of ‘Abdullaah ibn Ahmad that his father mentioned the saying of the Messenger; “Actions are based on intentions…”, and his saying; "Indeed the creation of each one of you is brought together in his mother's stomach for forty days…”, and his saying; “Whoever innovates something in this affair of ours that is not of it will have it rejected.” and then said: “Every book should start with these Ahadeeth because they are the basis of Hadeeth.”

Ishaaq ibn Rahuyah stated: “Four Ahadeeth are from the basis of the religion:

‘Umar’s Hadeeth – “Indeed actions are only based on intentions…”

[An Nu’man ibn Basheer’s] Hadeeth – “What is permissible is clear and what is forbidden is clear…”

[Ibn Mas’ood’s] Hadeeth: ”Indeed the creation of each one of you is brought together in his mother's stomach…”

and [‘Aa-isha’s] Hadeeth – “Whoever innovates something in this affair of ours that is not of it will have it rejected.”

Abu Dawood stated: ‘I examined the Ahadeeth on the authority of the Messenger- صلى الله عليه وسلم – and found they were [approximately] four thousand Ahadeeth, I further examined them and found that these four thousand revolve around four:

An Nu’maan ibn Basheer’s Hadeeth; “What is permissible is clear and what is forbidden is clear…”

‘Umar’s Hadeeth; “Indeed actions are only based on intentions…”

Abu Hurayrah’s Hadeeth; “Indeed Allaah is good and does not accept anything except good, and Allaah ordered the believers with the same things he ordered the messengers…” and

[Abu Hurayrah’s Hadeeth;] “From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

He then stated; ‘Each of these four Ahadeeth is a quarter of knowledge.’

It was also narrated that Abu Dawood said: “I wrote 500,000 Ahadeeth on the authority of the Messenger of Allaah - صلى الله عليه وسلم -, I selected from them what I included in this book – meaning ‘Sunan Abu Dawood’ – I collected 4,800 Ahadeeth in it ^[1], it is sufficient for a person to know four of them for his religion:

The First; the saying of the Messenger - صلى الله عليه وسلم - “Indeed actions are only based on intentions…”

The Second; the saying of the Messenger - صلى الله عليه وسلم – “From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

The Third; the saying of the Messenger - صلى الله عليه وسلم – “A person would not be a true believer, until he does not accept for his brother except what he accepts for himself.”

The Fourth; the saying of the Messenger - صلى الله عليه وسلم – “What is permissible is clear and what is forbidden is clear…”

In another narration he stated: “Fiqh revolves around five Ahadeeth:

“What is permissible is clear and what is forbidden is clear…”

"There should be neither harming nor reciprocating harm."

“Indeed actions are only based on intentions…”

“Religion is sincerity…” and

“What I have prohibited you from, you must avoid, and what I have ordered you to do, you must carry out according to your ability…”

In another narration: ‘The basis of the Sunan in every science are four Ahadeeth:

Umar’s Hadeeth – “Indeed actions are only based on intentions…”

“What is permissible is clear and what is forbidden is clear…”

“From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

and the Hadeeth: “Practice Zuhd in the life of this world and Allaah will love you, practice Zuhd in what people own and the people will love you.”

Al Haafidh Abul Hassan Taahir al Andalosee stated in a poem:

The basis of religion to us are four,
Ahadeeth from the sayings of the best of Mankind.
Avoid Shubuhaat, practice Zuhd and leave off,
that which does not concern you and act with an intention.

---

[1] There are 5274 Ahadeeth in Sunan Abu Dawood.

http://www.subulassalaam.com/articles/article.cfm?article_id=32


Subhanallah.. how the Salaf place much emphasis and importance on the hadeeth of innovation in religion, describing it as a basis of Islam, yet many Muslims are ignorant of it, and many asatizah pay almost no attention to it in their classes or making "ta'weel" of it..

May Allah raise us among those who closely follow the Salaf..

Three Important Principles in Names and Attributes

Author: Al 'Allaamah Muhammad Amaan al Jaamee

Topic: Names and Attributes

Reference: Al Sifaat al Ilaheeyyah - more about reference here...

The following are three points that must be considered as principles in this topic:

[Firstly:] Affirming what Allaah has affirmed for Himself or what His Messenger - صلى الله عليه وسلم – affirmed for Him, because the most knowledgeable to describe Allaah is Allaah Himself:

Are you more knowledgeable or Allaah [Al Baqarah: 140]

Just as no one can describe Allaah, who is more knowledgeable of Allaah after Allaah, than His Messenger - صلى الله عليه وسلم – whom Allaah said in regards:

Nor does he speak of (his own) desire. It is only a Revelation revealed [An Najm: 3-4]

[Secondly:] Exalting Allaah from resembling things with His Attributes, in light of the saying of Allaah the Elevated:

There is nothing like Him, and He is the All-Hearer, the All-Seer [Ash Shoorah: 11]

This Ayah consists of an exaltation of Allaah as well as an affirmation [of His Attributes] as you can see.

[Thirdly:] Abstaining from trying to comprehend the reality of His Attributes, just as you can not comprehend the reality of His Existence [or Self], the Glorified, believing in His saying:

And they will never encompass anything of His Knowledge [Al Baqarah: 255]

Do you know of any who is similar to Him? [Maryam: 65]

Al-Laheedan raps distortion of remarks

(Dislaimer: This is part 3 of the whole issue. This is the part that we need to read to get the whole, clearer picture. Unlike some medias who were quick to portray the shaykh as being hardline.)

JEDDAH: Sheikh Saleh bin Muhammad Al-Laheedan, chairman of the Supreme Judiciary Council, yesterday denounced the furor created by certain sections of the media, which he says quoted him out of context.

“I did not know that somebody would vilify me by cutting some words from the beginning or middle or end of a sentence to serve his vested interests. I did not expect this because I was not seeking to harm anybody,” Al-Laheedan told Saudi Television, adding that the statement was made during a radio interview four months ago.

Sheikh Al-Laheedan also pointed out that his comments were related to magic, creed and the morals of the general masses, and that he never thought foreign television channels would distort his words.

“I spoke about TV channels because I was not happy with the programs aired by many of them. During my talk, I advised broadcasters to fear God and that they should not broadcast programs that corrupt people’s faith, including those that show black magic and promote vulgarity and immorality,” he said.

Al-Laheedan said he made the statement while talking on Radio Qur’an’s “Noorun Aladdarb” program, adding that it was recorded in the beginning of June in Riyadh. “I advised broadcasters and viewers,” he said. “If those who are responsible for these channels don’t refrain from telecasting programs which pave the way for immorality and affect people’s beliefs and lead to bad things like magic, then such people should be punished,” he added.

“If they are not deterred by the punishment and continue corrupting people, then it would be possible for the relevant authorities to kill them following a judicial process,” he said.

“It is well known that a judge would not come out with his sword and kill whoever he wants. Rather, the authorities would file a lawsuit against the person with the public prosecutor. The judge would then hear the case and issue a verdict.” He added that the Kingdom’s judicial system consists of several steps and that defendants are allowed to appeal verdicts. “Nobody should think I would make a hasty statement and that I had given the verdict to kill the owners of TV channels.”

He added that he had also advised broadcasters against showing comedies that do not conform to the sanctity of Ramadan, and ridicule Islamic scholars and officials of the Commission for the Promotion of Virtue and the Prevention of Vice. He added that he had warned that broadcasters would be responsible for the sin of people corrupted by them.

In his response yesterday, the Kingdom’s judicial chief spoke about his long-standing experience of the Kingdom’s judiciary, and his close relationship with the Saudi leadership and top officials.

Al-Laheedan also emphasized the uprightness of Saudi justice, which he said is based on the Qur’an, the Sunnah, the views of the companions of the Prophet Muhammad (peace be upon him) and the unanimous opinions of Islamic scholars from the first three generations after the birth of Islam.

He added that he has nearly 40 years experience in the Saudi judiciary and that he is the oldest Islamic scholar in the country.

http://www.arabnews.com/?page=%201§ion=0&article=114314&d=15&m=9&y=2008

Al-Laheedan’s remarks on TV programs trigger controversy

(Disclaimer: This is only part 2 of the whole issue. Remember to read part 3 to get the true picture.)

JEDDAH: Sheikh Saleh bin Muhammad Al-Laheedan, chairman of the Supreme Judiciary Council, yesterday denounced the furor created by certain sections of the media, which he says quoted him out of context.

“I did not know that somebody would vilify me by cutting some words from the beginning or middle or end of a sentence to serve his vested interests. I did not expect this because I was not seeking to harm anybody,” Al-Laheedan told Saudi Television, adding that the statement was made during a radio interview four months ago.

Sheikh Al-Laheedan also pointed out that his comments were related to magic, creed and the morals of the general masses, and that he never thought foreign television channels would distort his words.

“I spoke about TV channels because I was not happy with the programs aired by many of them. During my talk, I advised broadcasters to fear God and that they should not broadcast programs that corrupt people’s faith, including those that show black magic and promote vulgarity and immorality,” he said.

Al-Laheedan said he made the statement while talking on Radio Qur’an’s “Noorun Aladdarb” program, adding that it was recorded in the beginning of June in Riyadh. “I advised broadcasters and viewers,” he said. “If those who are responsible for these channels don’t refrain from telecasting programs which pave the way for immorality and affect people’s beliefs and lead to bad things like magic, then such people should be punished,” he added.

“If they are not deterred by the punishment and continue corrupting people, then it would be possible for the relevant authorities to kill them following a judicial process,” he said.

“It is well known that a judge would not come out with his sword and kill whoever he wants. Rather, the authorities would file a lawsuit against the person with the public prosecutor. The judge would then hear the case and issue a verdict.” He added that the Kingdom’s judicial system consists of several steps and that defendants are allowed to appeal verdicts. “Nobody should think I would make a hasty statement and that I had given the verdict to kill the owners of TV channels.”

He added that he had also advised broadcasters against showing comedies that do not conform to the sanctity of Ramadan, and ridicule Islamic scholars and officials of the Commission for the Promotion of Virtue and the Prevention of Vice. He added that he had warned that broadcasters would be responsible for the sin of people corrupted by them.

In his response yesterday, the Kingdom’s judicial chief spoke about his long-standing experience of the Kingdom’s judiciary, and his close relationship with the Saudi leadership and top officials.

Al-Laheedan also emphasized the uprightness of Saudi justice, which he said is based on the Qur’an, the Sunnah, the views of the companions of the Prophet Muhammad (peace be upon him) and the unanimous opinions of Islamic scholars from the first three generations after the birth of Islam.

He added that he has nearly 40 years experience in the Saudi judiciary and that he is the oldest Islamic scholar in the country.

http://www.arabnews.com/?page=1§ion=0&article=114280&d=14&m=9&y=2008

[There's actually a photo of the shaykh attached to this article. So if anyone wanna know how the shaykh looks like, can go to the link. If requested, i'll post it onto my site.]

Saudi: OK to kill owners of 'immoral' TV networks

(Disclaimer: This is only part 1 of the whole issue. Remember to read part 3 to get the true picture.)

ref: http://biz.yahoo. com/ap/080912/ saudi_tv_ fatwa.html? .v=1

RIYADH, Saudi Arabia (AP) - Saudi Arabia's top judiciary official has issued a religious decree saying it is permissible to kill the owners of satellite TV networks that broadcast immoral content.

The 79-year-old Sheik Saleh al-Lihedan said Thursday that satellite channels cause the "deviance of thousands of people."

Al-Lihedan is chief of the kingdom's highest tribunal, the Supreme Judiciary Council. Saudi Arabia's judiciary is made up of Islamic clerics whose decrees, or fatwas, on everyday issues are widely respected. Their fatwas do not have the weight of law. In the courts, cleric-judges rule according to Islamic law, but interpretations can vary.

Al-Lihedan was answering listeners' questions during the daily "Light in the Path" radio program in which he and others make rulings on what is permissible under Islamic law.

One caller asked about Islam's view of the owners of satellite TV channels that show "bad programs" during Ramadan.

"I want to advise the owners of these channels, who broadcast calls for such indecency and impudence ... and I warn them of the consequences," he said.

"What does the owner of these networks think, when he provides seduction, obscenity and vulgarity?" he said.

"Those calling for corrupt beliefs, certainly it's permissible to kill them," he said. "Those calling for sedition, those who are able to prevent it but don't, it is permissible to kill them."

The Reciters of Today

Author: Shaykh ‘Abdur Razzaaq ‘al Badr

Topic: Contemporary Issues

Reference: Asbaab Ziyaadat al Eemaan wa Nuqsaanihi - more about reference here...

Al Hassan al Basree stated while clarifying the meaning of contemplating over the Qur-aan:

‘By Allaah, it is not by memorizing its letters while neglecting the boundaries it has set, it has reached the point where a person would say: ‘I have read the whole Qur-aan without dropping/neglecting even one of its letters.’ And by Allaah he has neglected all of it, you do not see the Qur-aan in him, neither in mannerisms nor actions.

It reached the point where one of them said: ‘I can read a whole Surah in one breath.’ By Allaah these are not the recitors of the Qur-aan, nor are they scholars, nor are they the wise, or those who fear Allaah. Since when have the reciters of the Qur-aan been like this, may Allaah not increase the likes of them amongst the people.’

I say [Shaykh ‘Abdur-Razaaq]: May Allaah have mercy upon al Hassan, had he seen some of the reciters of our time, those who have been deceived by beautifying their voices and the letters of the Qur-aan and chanting them, while they are negligent of and disregard its boundaries. Rather the people listening to them are also are taken by the proper pronunciation of the letters and the recital while being negligent of the meanings and contemplating over the speech of Allaah.

This is not a criticism of correctly practicing the Tajweed of the Qur-aan, chanting it and beautifying ones voice with it, it is only a criticism of going out of one’s way to properly pronounce its letters without caring or paying attention to the orders within it, the very reason why the Qur-aan was revealed. It has reached the point where you do not see that they fear Allaah, rather you do not see them acting upon the Qur-aan, not in mannerisms nor actions.

You see a reciter from amongst them who has memorized the Glorious Qur-aan, correctly pronouncing its letters yet he shaves his beard or lowers his garments beneath his ankles, rather you find him neglectful of the Salaat, either all together or in congregation, amongst other forms of evil.

It has reached the point where one of them, and from Allaah alone do we seek aid, opened up a party for a sinful woman by reciting some versus of the Qur-aan, he recited the Qur-aan in between her songs. High above is the speech of our Lord from being tarnished by the likes of these people, and it is sufficient for me to say what al Hassan, may Allaah have mercy upon him said, ‘since when have the reciters of the Qur-aan been like this, may Allaah not increase the likes of them amongst the people.’

http://www.subulassalaam.com/articles/article.cfm?article_id=59

The Akhira (Hereafter)!!!

http://uk.youtube.com/watch?v=v3SZwQwsJVM

Wake up, O Muslim Youths!

Where are we, O Muslim youths?

Where are we, compared to the youths at the time of the Prophet sallAllahu 'alayhi wa sallam?

Wake up, Muslim youths, wake up!

Just because you're involved in Mosque Youth Wing or tertiary Muslim societies, don't be deceived and think you're already great! Who are we compared to the youths at the time of the Prophet?

Watch this short video and reflect, who are we compared to the youths at the time of the Prophet?

"Wahhabi" adalah Ahlus Sunnah

Tukilan dari artikle tulisan Maarof Salleh (Ancaman Fahaman Islam Liberal Di Malaysia, BH 5 Sep 2008):

"Sebelum ini, isu agama yang lebih ketara ialah tengkarah antara fahaman kaum tua dan kaum muda (fahaman Wahhabi dan Ahlus Sunah Waljamaah; meskipun pengamal Wahhabi menegaskan mereka termasuk dalam golongan Ahlus Sunah)."

"Maksud idea ini menganjurkan agar Al-Quran sentiasa ditafsirkan berdasarkan konteks semasa dan tidak mesti tertakluk kepada sumber Rasulullah, sahabat dan tabiin - kaedah lama yang mewakili Ahlus Sunah Waljamaah."

Sekadar beberapa poin sebagai komentar:

• Apakah beza fahaman "Wahhabi" dengan Ahlus Sunnah? Mengeluarkan "Wahhabi" dari Ahlus Sunnah sama ertinya dengan mengeluarkannya dari millah Islam.
• Apakah kita dapati mereka yang mengaku sebagai Ahlus Sunnah wal Jama'ah benar-benar berpegang kepada al-Qur'an dan as-Sunnah berdasarkan pemahaman para Sahabat, Tabi'in dan Tabi' at-Tabi'in (yakni, kaum Salaf as-Salih)?
• Tidakkah kita lihat mereka yang mengaku Ahlus Sunnah banyak bercanggah dengan manhaj kaum Salaf?
• Tidakkah kita melihat apabila seseorang itu ingin menghidupkan Sunnah, menentang bid'ah, berpegang teguh dgn al-Qur'an dan as-Sunnah berdasarkan pemahaman kaum Salaf, dia seringkali dilabel "Wahhabi"?
• Kesimpulannya, "Wahhabi" sememangnya Ahlus Sunnah wal Jama'ah, merekalah Salafiyyah, pengibar bendera Ahlus Sunnah wal Jama'ah.

Wallahu a'lam

Being harsh in da'wah

Shaykh al-Albaanee:
"..the fundamental principle is that da'wah is based upon wisdom and good exhortation, and wisdom is to use leniency at its proper time and harshness at its proper time."

Read more:
http://www.sunnahpublishing.net/modules/Manhaj/harshsalafees.pdf

Making Taraweeh prayer lengthy

An imam leads people in taraweeh prayer and recites one page each raka’ah, which may equal 15 verses. Some people say he prolongs reciting, and some say the opposite. What is known from the Sunnah regarding taraweeh prayer? Is there a way to know if it is long or not according to the Sunnah?.

Praise be to Allaah.

It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.

And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.

And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.

This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him. End quote.

Shaykh Ibn Jibreen
Fataawa Islamiyyah (2/157, 158).

http://www.islam-qa.com/en/ref/106461

Baseless objection to the idea that stopping eating before Fajr is an innovation (bid’ah)

In reference to question 12602, where you stated that stopping eating about 5 minutes before fajr (when fasting) is a form of bid'ah. I found the following hadith in Bukhari: Narrated Anas: Zaid bin Thabit said "We took the sahoor with the Prophet (saw). Then he stood for prayer." I asked, "What was the interval between the sahoor and the adhan?" He replied "The interval was sufficient to recite fifty verses of the Qur'an." Chapter 13, 3:144. Reciting 50 verses should take about 5 or 10 minutes, even more. So how is it a bid'ah to stop eating 5 minutes before fajr?.

Praise be to Allaah.

Al-Bukhaari (1921) narrated from Anas that Zayd ibn Thaabit said: “We ate suhoor with the Prophet (peace and blessings of Allaah be upon him), then he stood up to pray.” I [Anas] said: “How long was there between the adhaan and suhoor?” He said: “As long as it takes to recite fifty verses.”

This hadeeth indicates that the Prophet (peace and blessings of Allaah be upon him) used to eat suhoor this amount of time before the adhaan, not that the Prophet (peace and blessings of Allaah be upon him) started to fast and stopped eating and drinking this amount of time before Fajr. There is a difference between the time of suhoor and the time of stopping eating and drinking. This is clear, praise be to Allaah. It is like saying, “I ate suhoor two hours before Fajr.” This does not mean that you started fasting from that time, rather you are simply stating what time you ate suhoor.

What may be understood from the hadeeth of Zayd ibn Thaabit (may Allaah be pleased with him) is that it is mustahabb to delay suhoor and it is not mustahabb to stop eating and drinking a while before Fajr.

Allaah has permitted those who intend to fast to eat and drink until they are certain that dawn has come. Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

So it is permissible to have intercourse, eat and drink during the nights of Ramadaan from the beginning of the night until dawn comes, then we are commanded to complete the fast until night comes.

Stated by Abu Bakr al-Jassaas in Ahkaam al-Qur’aan, 1/265.

Al-Bukhaari (1919) and Muslim (1092) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Bilaal used to give the adhaan at night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Eat and drink until Ibn Umm Maktoom gives the adhaan, for he does not give the adhaan until the dawn comes.”

Al-Nawawi said in al-Majmoo’ (6/406):

Our companions and other scholars are agreed that suhoor is Sunnah, and that delaying it is preferable. The evidence for all of that is the saheeh ahaadeeth. And because suhoor and delaying suhoor helps one to fast, and they involve being different to the kuffaar. Moreover the time for fasting is the day, so there is no sense in delaying iftaar or refraining from eating suhoor at the end of the night.

The Standing Committee (10/284) was asked: I read in some tafseers that the fasting person should stop eating and drinking 20 minutes before the adhaan of Fajr, and this is described as being on the safe side. How much time should there be between stopping eating and drinking and the adhaan of Fajr in Ramadaan? What is the ruling on one who hears the muezzin saying “al-salaatu khayrun min al-nawm (prayer is better than sleep)” and he says can still drink so long as the adhaan is still going on. Is this correct?

They replied:

The basic principle regarding when the fasting person should stop eating and drinking and should break the fast is the verse in which Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

It is permissible to eat and drink until the dawn appears, which is the white thread of light that Allaah has made the latest time when it is permissible to eat and drink. When the second dawn appears, it is haraam to eat and drink and do other things that break the fast. Whoever drinks whilst hearing the adhaan for Fajr, if the adhaan comes after the second dawn, then he has to make up that day, but if that was before dawn, then he does not have to make it up.

Shaykh Ibn Baaz was asked about making the time for stopping eating and drinking approximately fifteen minutes before Fajr. He replied:

I do not know of any basis for this, rather what is indicated by the Qur’aan and Sunnah is that we should stop eating and drinking when dawn comes, because Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

And the Prophet (peace and blessings of Allaah be upon him) said: “Dawn is of two types, a dawn when it becomes haraam to eat and permissible to pray, and a dawn when you should not pray [i.e., Fajr prayer] and it is permissible to eat.” Narrated by Ibn Khuzaymah and al-Haakim, who classed it as saheeh in Buloogh al-Maraam. And the Prophet (peace and blessings of Allaah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” The narrator said: Ibn Umm Maktoom was a blind man who did not give the call to prayer until someone said to him, ‘Morning has come, morning has come.’” Saheeh – agreed upon.

Majmoo’ Fataawa Ibn Baaz, 15/281.

Islam Q&A

http://www.islam-qa.com/en/ref/38068

Why Grow A Beard?

I posted this entry in December 2006:
http://ibnshamsuddeen.multiply.com/journal/item/73/Why_Grow_a_Beard
http://fikrahibnshamsuddeen.blogspot.com/2006/12/why-grow-beard.html

Gonna quote it again, with some additions:


"If God had wanted you to have a hairless chin, He would have given you one." (Marvin Grosswirth)[82]

"He that hath a beard is more than a youth, and he that hath no beard is less than a man." (Willian Shakespear (1564-1616) Much Ado About Nothing, act 2, sc.1)

[Extracted from Growing a Beard: In Light of the Qur'an,Sunnah and modern Science by Dr. Gohar Mushtaq.]


"Beard in olden times, were the emblems of wisdom and piety." (Thomas Babington Macaulay)

"The beard is a sign of manhood.." (Dr Yousuf al-Qaradawi)

"Shaving the Beard: A Modern Effeminacy" (Title of an article by Shaykh Muhammad al-Jibalee)

"Have you ever wondered why both men and women have pubic and armpit hairs but only men have beards and not women?" (Imam Ibn al-Qayyim al-Jauziyyah)

"May Allah beautify you with what He has beautified the man." (Shaykh al-Albaanee)

"By the One who Has Beautified men with beard.." ('Aa'ishah, wife of the Prophet)


Why Lincoln Grew a Beard (Multiply / Blogger)

Reflections of an American Muslim about his beard (Multiply / Blogger)

Logic on the Importance of the Beard (Multiply / Blogger)

_________________
Footnotes:
[82] Grosswirth, Marvin, The Art of Growing a Beard (New York: Jarrow Press, Inc., 1971)

What is the ruling on shaving the moustache?

http://www.islam-qa.com/en/ref/103623/moustache
http://www.fatwa-online.com/fataawa/miscellaneous/beard/0010104_3.htm

The above are the only fatwas i could fine.. anyone knows of others?

Shaykh al-Albaani (may Allaah have mercy on him) was a great muhaddith and a mujtahid faqeeh

A common person should follow a sheikh who he feels assured towards. This sheikh should be known for his knowledge and righteousness. I know that sheikh Al-Albany is a great scholar of hadeeth (which no one can deny) and my heart is assured towards his approach in fiqh; because he cares about following the sunnah accurately, but it seems that many people do not follow his opinions in fiqh, why? Does he have grave mistakes in terms of fiqh? Can I depend on his as my reference in fiqh?.

Praise be to Allaah.

Firstly:

Allaah has created people of different levels in terms of understanding, and He has raised some above others with regard to knowledge and faith. Real life bears witness to that. Hence people are of varying degrees with regard to ijtihaad and taqleed.

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

People fall into four categories:

The first category is those who are able to made ijtihad in absolute terms, by referring directly to the Qur’aan and Sunnah and deriving rulings from them, and they do not follow any other scholars (taqleed).

This is the highest status, but this only applies to the one who fulfils the known conditions of ijtihaad, by having knowledge of the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and by having knowledge of Arabic in which the Qur’aan was revealed, and by having knowledge of al-muhkam and al-mutashaabih (clear, unambiguous texts and ambiguous texts), al-naasikh wa’l-mansookh (texts which abrogate others and texts which are abrogated), al-mutlaq wa’l-muqayyad (texts with absolute meanings and texts with limited meanings), al-khaas wa’l-‘aam (texts with specific meanings and texts with general meanings). He should also have knowledge of how to derive rulings, meaning that he should be qualified. Such a person may engage in ijtihaad. This category includes people like the four imams – Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – as well as Sufyaan al-Thawri and al-Awzaa’i. To these people Allaah gave the ability to engage in ijtihaad.

The second category is those who cannot engage in ijtihaad in absolute terms, but they are able to weigh up the opinions of scholars and determine which is more correct, because of their knowledge of which opinions are based on evidence and which are not.

Such a person must follow that for which there is evidence, and shun that which goes against the evidence. This action is called tarjeeh (weighing up what is more correct) and is also known as al-ijtihaad al-madhhabi (ijtihaad based on the study of different views).

The third category is those who cannot engage in tarjeeh. Such a person is regarded as one of the muqallideen (those who follow other scholars), but if he knows that some opinion has no supporting evidence then he does not follow it. But so long as he does not know and it is not clear to him that it is contrary to the evidence, there is nothing wrong with him imitating and following the opinions of the trustworthy scholars.

The fourth category is the one who is unable to do any of the above; neither ijtihaad in an absolute sense nor weighing what is more correct nor following a specific madhhab, such as the ordinary Muslim, for example.

Such a person has to ask the people of knowledge, as Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. So he should ask the one who be believes is most trustworthy and the scholar in whom he has the greatest confidence, of those whose knowledge and actions he trusts, and follow his fatwa.

These are the categories of people with regard to this issue.

What a person should do is know what level he is at, and he should not put himself in a higher position than he deserves. Indeed, the matter is more serious than that. He should fear Allaah, because it is the matter of halaal and haraam, of Paradise and Hell, so he should not indulge in matters that he does not have the knowledge and skill to deal with. End quote.

I’aanah al-Mustafeed bi Sharh Kitaab al-Tawheed.

Secondly:

We do not know anything of Shaykh al-Albaani (may Allaah have mercy on him) except that he was one of the prominent scholars the field of ijtihaad and fatwas. He is one of the imams of our era in this regard. His books, tapes and halaqahs bear witness to that. The imams of fatwas and ijtihaad praise his knowledge and refer to him, and quote his words as evidence. The one who says that he was a muhaddith but not a faqeeh is mistaken. Rather he was an experienced faqeeh who adhered to the rules and guidelines of knowledge. It is not known that he had his own principles on which he based his understanding of Islam, rather he followed the same path as the imams of knowledge among the righteous salaf, and his knowledge of hadeeth qualified him to base his determination of which view is more correct on the ahaadeeth which he believed to be saheeh (sound).

The scholars of the Standing Committee for Issuing Fatwas said of Shaykh al-Albaani:

This man is well known to us for his knowledge and virtue, his veneration of and service to the Sunnah and his support of Ahl al-Sunnah wa’l-Jamaa’ah in warning against fanaticism and blind following. His books are very useful, but like any other scholar, he is not infallible; he makes mistakes and gets things right, but we hope that in matters where he got it right he will have two rewards, and in matters where he got it wrong he will have the reward of ijtihaad, as it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “When the judge issues a ruling, if he strives to work it out (ajtahada) and gets it right, he will have two rewards, and if he issues a ruling and strives to work it out but gets it wrong, he will have one reward.” Agreed upon. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah al-Daa’imah (12/324, 325)

They testified that he (may Allaah have mercy on him) was one of the scholars, and that he was one of the mujtahideen. Everyone who is fair minded knows that Shaykh al-Albaani (may Allaah have mercy on him) was well versed in fiqh and ijtihaad, and we can see evidence for that in three things:

1.

The testimony of the scholars to that effect. This has been compiled in the book Hayaat al-Albaani by Shaykh Muhammad ibn Ibraaheem al-Shaybaani (may Allaah guide him).

2.

His well-written books of fiqh, some of which are unprecedented and without equal. It is sufficient for us to mention as an example his book Ahkaam al-Janaa’iz (the rulings on funerals), which is very well-written and is indicative of his profound understanding of the Sunnah, and is supported by his understanding of the fiqhi principles that were followed by the salaf or early generations of the ummah. We may also add to that Aadaab al-Zafaaf (wedding etiquette) and Tamaam al-Minnah fi’l-Ta’leeq ‘ala Kitaab Fiqh al-Sunnah (a commentary on Fiqh al-Sunnah).

3.

His tapes which are widely available worldwide, of which one thousand are in circulation; those which have not yet been produced contain 5000 hours of audio material. All of these tapes are recordings of just some of his halaqahs, so how about if all of his halaqahs had been recorded!?

Thirdly:

Finally we should point out some important matters:

1.

Shaykh al-Albaani (may Allaah have mercy on him) was a human being, who got things right and made mistakes. No one should believe that his words are infallible. We have not found anyone who claims this explicitly, but we find many who believe it implicitly.

2.

It is not permissible for any follower of Shaykh al-Albaani to continue to follow the shaykh’s view if it becomes clear to him that the opinion of another scholar of virtue is stronger; rather he must follow the truth wherever it is and whoever it is with. Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

What is your advice to a beginner seeker of knowledge? Should he follow one of the imams of the madhhabs, or should he not?

He replied:

Allaah says (interpretation of the meaning): “So ask the people of the Reminder if you do not know” [al-Anbiya’ 21:7]. If this is a new student who does not know how to weigh up the evidence, then he has no choice but to follow a scholar, whether he follows a former imam who is now deceased or a contemporary imam – one of the scholars who is still alive – and asks him, which is better. But if it becomes clear to him that this opinion is contrary to a saheeh hadeeth, he must follow the saheeh hadeeth. End quote.

Al-‘Ilm p. 115

3.

Shaykh al-Albaani (may Allaah have mercy on him) did not introduce anything new into Islamic rulings and he often stated that he did not say anything that had not been said before. So the one who criticizes the Shaykh by saying that he came up with odd views and fatwas should fear Allaah and those who are fanatically devoted to the Shaykh should also fear Allaah.

4.

It is not in accordance with the methodology of Shaykh al-Albaani (may Allaah have mercy on him) – or of any of the imams –to look at the verse and hadeeth and then derive from it whatever rulings one wants! Rather the Shaykh (may Allaah have mercy on him) often complained about those who did that. He said: We were suffering from blind following (taqleed) and now we are suffering from a free-for-all! And he stated that blind following of the earlier scholars is far better than this free-for-all; rather for the ordinary Muslim, following a scholar is obligatory and this free-for-all is haraam.

5.

The one who follows the Shaykh (may Allaah have mercy on him) has to realize that the Shaykh himself criticized blind following and enjoined seeking knowledge; he called on people to learn and said that the Muslim should follow the evidence from the Qur’aan and Sunnah. If the Shaykh (may Allaah have mercy on him) told people not to follow Abu Haneefah, Maalik, al-Shaafa’i and Ahmad blindly, he was more emphatic in telling them not to follow him blindly.

6.

The ordinary Muslim who agrees to follow Shaykh al-Albaani (may Allaah have mercy on him), or any other scholar of the past or present, should not issue fatwas or argue with others. If the those who follow a Shaykh or scholar adhered to this, the ummah would be spared many of the bad things that we hear of here and there.

7.

The one in whom Allaah instils love of knowledge and the ability to weigh up the evidence and to know which is more likely to be correct is not permitted to be a blind follower of Shaykh al-Albaani or anyone else.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The one who has no knowledge and no ability to engage in ijtihaad must ask the scholars, because Allaah says: “So ask the people of the Reminder if you do not know” [al-Anbiya’ 21:7].Allaah does not enjoin us to ask them except for the purpose of following their opinions. This is taqleed (following). But with regard to taqleed what is forbidden is adhering to a specific madhhab by following it in all cases and believing that this is the way to Allaah, so one follows it even if it goes against the evidence.

But the one who has the ability to work things out (ijtihaad), such as the seeker of knowledge who has an abundant share of knowledge may engage in ijtihaad on the basis of the evidence, and follow the one who he thinks is correct, or is most likely to be correct.

As for the ordinary Muslim and the beginner seeker of knowledge, they should strive to follow the one who they think is closer to the truth, because of his abundant knowledge, strong religious commitment and piety. End quote.

Al-‘Ilm, p. 205

And Allaah is the Source of strength.

Islam Q&A

http://www.islam-qa.com/en/ref/113687


PS. I might appear to favour the shaykh's opinions but this is the reason why i differ from him in certain matters.. such as the moving of finger in Tashahhud and the placing of hands in I'tidaal. Wallahu a'lam

Ramadan Ditentu Secara Rukyah

MAKKAH: Majlis Ulama Kanan Arab Saudi kelmarin menolak desakan agar tarikh menentukan permulaan dan akhir Ramadan ditentukan secara pengiraan astronomi atau hisab.

'Syariah tidak menerima pengiraan astronomi berdasarkan Matematik sebagai asas bagi menentukan permulaan dan akhir Ramadan,' kata pengerusinya dan Mufti Besar Arab Saudi, Sheikh Abdul Aziz Al-Sheikh.

Majlis berkenaan mengakhiri siri perbincangan isu berkenaan dan mengemukakan pendapat akhir Selasa lalu bahawa kaedah melihat anak bulan atau rukyah mesti menjadi asas penentuan permulaan dan akhir bulan.

Sheikh Abdul Aziz berkata sesiapa yang meragui kaedah melihat anak bulan bagi menentukan permulaan puasa dan hari raya, dianggap lemah dan tidak sempurna iman.

Beliau menafikan dakwaan bahawa umat Islam mungkin terpaksa bergantung pada hisab untuk menentukan permulaan Ramadan. -- Agensi.

Kembali Kepada Tauhid

Khutbah Jumaat oleh Ustaz Abdul Hakim bin Amir Abdat.

Respect for the national anthem or flag

What is the ruling on standing when the national anthem is played, or when the flag is saluted?.

Praise be to Allaah.

Firstly:

Playing or listening to national anthems is haraam. This has been discussed in the answer to question no. 5000 and 20406. It makes no difference whether what is played is songs or the national anthem or anything else.

Secondly:

Standing by way of humility and veneration is not befitting unless it is done for Allaah.

Allaah says (interpretation of the meaning):

“And stand before Allaah with obedience”

[al-Baqarah 2:238].

Allaah has said that because of His greatness and majesty, the greatest of creation (the angels) will stand for Him on the Day of Resurrection and no one will speak until after Allaah has given him permission. He says (interpretation of the meaning):

“The Day that Ar‑Rooh [Jibreel (Gabriel) or another angel] and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allaah) allows, and he will speak what is right”

[al-Naba’ 78:38].

The one who claims that there is any created being for whom one should stand out of respect have given that created being one of the rights of Allaah.

Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever likes men to stand up for him, let him take his place in Hell.” Narrated by al-Tirmidhi (2755); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. That is because this is part of the might and pride that belongs only to Allaah.

See: Tafseer al-Tahreer wa’l-Tanweer by al-Taahir ibn ‘Ashoor (15/51).

The caliph al-Mahdi entered the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the people all stood up for him except Imam Ibn Abi Dhi’b. It was said to him: Stand up; this is the Ameer al-Mu’mineen. He said: The people should only stand up for the Lord of the Worlds.

Al-Mahdi said: Let him be, for all the hairs of my head have stood on end.

Siyar A’laam al-Nubala’ (7/144).

The scholars of the Standing Committee were asked: Is it permissible to stand to show respect to any national anthem or flag?

They replied:

It is not permissible for the Muslim to stand out of respect for any national anthem or flag, rather this is a reprehensible innovation which was not known at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) or at the time of the Rightly-Guided Caliphs (may Allaah be pleased with them), and it is contrary to perfect Tawheed and sincere veneration of Allaah alone. It is also a means that leads to shirk and is an imitation of the kuffaar in their reprehensible customs, and following them in their exaggeration about their presidents and in their ceremonies. The Prophet (peace and blessings of Allaah be upon him) forbade imitating them.

And Allaah is the Source of strength; may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Fataawa al-Lajnah al-Daa’imah (1/235).

And Allaah knows best.

Islam Q&A

Cakap Pasal Ramadhan

Maklumlah Ramadhan akan tiba.. mari kita "semak" fakta-fakta penting berkaitan bulan puasa ini secara ringkas.. dan mohon maaf kalau bunyinya macam wartawan akhbar bergosip.. saje je nak buat tulisan ini se-selamba mungkin.. hehe..

1) Niat

Mafhum, niat tu rukun ibadah.. "Setiap amalan itu berdasarkan niat..", bunyi hadith pertama dalam kitab Riyadhus Salihin oleh Imam an-Nawawi..

Yang dituntut dari niat ialah keikhlasan niat itu kerana Allah.. dan tentu sekali niat yg sah.. jgn pula bulan Ramadhan ni diniatkan puasa sunat pula..

Mafhum juga, syarat sah ibadah adalah:
- ikhlas
- ittiba'
(ada ulama tambah yg ketiga, yakni Islam)

Makanya, ikhlaskan hati kita menjalani ibadah puasa kerana Allah.. bukan kerana mak bapak suruh, atau kerana malu dgn kawan2, dan sebagainya.. walaupun itu mungkin yg mendorong kita berpuasa..

Tentang ittiba' adalah bicara selanjutnya..

2) Melafazkan niat??

Biasanya setiap malam kita diingatkan supaya melafazkan niat: "Nawaitu shauma ghadin an adaa'i fardhi syahri ramadhana hadzihis sanati lillahi ta'ala."

Lagi2 Pak Bilal yang akan "lead the way" setiap lepas Tarawih..

Perlukah lafazkan niat? Takde satu pun hadith Nabi ajar para Sahabat cara melafazkan niat... makanya dari mana ye kita dapat "ilmu" lafaz niat ni?

Setiap perbuatan kita, baik ibadah atau bukan, diawali dgn niat.. kerana niat itu adalah keinginan utk melakukan sesuatu perkara..

Adakah kita lafazkan, "Saje aku makan burger ini kerana perut aku lapar"? Takde kan? Tapi kita ada niat nak makan burger tak? Tentu sekali.. perlu lafaz tak? Tak..

Begitu juga dalam solat.. kalau ikutkan, niat solat lagi panjang, merangkumi:
"Saje aku solat fardhu Zuhur 4 rakaat pada waktunya, menghadap kiblat, sbg makmum, lillahi ta'ala."

Kalau ikutkan, kena lebih teliti.. disebutkan juga "2 tasyahhud" (sebab Nabi pernah solat 4 rakaat dgn satu kali tasyahhud) dan seterusnya... dah jadi satu kerja..

Kesimpulannya, para ulama jelaskan, niat itu ialah bila kita tahu apa yang kita akan lakukan.. tu lah niat..

Dan tentu bila kita sedar esoknya Ramadhan, kita sedar bahawa wajib kita puasa.. dan kita akan berpuasa (takde uzur, khususnya kaum wanita).. itulah tanda kita dah berniat.. yakni, berkeinginan utk berpuasa..

Tambah lagi bila kita bangun Sahur..

3) Lambatkan Sahur & tiada Imsak

Yang Sunnah, dilambatkan sahur.. dan sebenarnya tiada istilah imsak.. masih boleh makan sehingga kedengaran azan.. Pernah Saiyidina Umar sdg memegang bejana air lalu kedengaran azan, lalu beliau bertanya Rasulullah, "Apakah aku masih boleh minum?" Dan Rasulullah katakan boleh..

[Yakni, minum/makan apa yg dah dlm pegangan.. bukan habiskan satu pinggan nasi setelah kedengaran azan.. apatah lagi, dah dengar azan, baru sibuk nak bancuh kopi atau Milo.. hehe..]

4) Boleh berus gigi dalam keadaan puasa

Boleh berus gigi, takde masalah, tak kira pagi atau petang.. kerana keumuman anjuran bersiwak, khususnya sebelum wudhu'/solat..

5) Elakkan dari perkataan yang tidak baik atau pertelingkahan

Jaga mulut, jaga hati.. kalau ada yg nak gaduh dgn kita, katakanlah "Sesungguhnya aku berpuasa.." Peliharalah pahala puasa kita..

6) Jgn tak solat

Siapa kata puasa tak yah solat? Solat tetap kena lakukan.. takde alasan penat atau lapar atau haus..

7) Boleh sedut air ke dalam hidung ketika wudhu'

Asalkan tidak keterlaluan..

8) Segerakan berbuka, jgn lantak makanan tu. Segerakan solat Maghrib juga

Segerakan berbuka bila kedengaran azan maghrib.. Sunnah berbuka dengan kurma atau air.. jgn terus lantak makanan.. perut tak leh angkat...

Dah "alas perut", solat Maghrib.. lepas solat Maghrib, nak lantak lagi, lantaklah.. jgn berlebihan..

Natijahnya, disegerakan berbuka dan juga solat Maghrib.. kerana Nabi pesan, umatnya akan sentiasa dlm kebaikan selagi mereka segerakan solat Maghrib..

Lagipun, takut nanti syok sangat makan, dia lupa nak solat Maghrib..

9) Solat Tarawih.. imam.. buat 8 je k?

Selain lebih menepati Sunnah.. imam kenalah tgk... jemaah ramai yg "menghilang" setelah 8 rakaat..

Kan lebih baik imam buat 8 rakaat je, tambah 3 rakaat witr? Agar jemaah semuanya "stay all the way".. Fadhilat qiyamullail tu bila makmum solat di belakang imam dari awal hingga akhir..

10) Pak Imam, Qur'an tu 30 Juzu'.. takkan surah tu surah tu je setiap malam?

Kita tak lah mengharapkan Pak Imam hafal seluruh Qur'an.. tak pula mengharapkan Pak Imam khatamkan seluruh Qur'an sepanjang Ramadhan, walaupun ianya baik..

Tapi Pak Imam.. pelbagaikanlah bacaan itu.. asyik surah sama je setiap malam, tak boring ke? Seharusnya dipelbagaikan bacaan surah agar makmum dapat tadabbur..

11) Qiyamullail, Pak Imam.. bukan lumba kuda..

Pak imam ni pun.. baca Qur'an tak leh tunjuk terror, baca laju.. tartil Pak Imam oii..tu lebih penting.. indahkanlah bacaan al-Qur'an dengan suaramu..

Sunnahnya Qiyamullail ialah lamanya berdiri.. bukan nak cepat habis..

Memang nak ringankan utk Jemaah, mmg tu Nabi pesan.. tapi bila Qiyamullail.. Nabi sendiri baca lama.. sampai bengkak kaki kadang..

Pada zaman Umar, Ubay bin Ka'ab dan Tamim ad-Dari akan imamkan solat Tarawih 8 rakaat, sepanjang 200 ayat..

Umar pula ada riwayatkan Nabi akan baca setiap rakaat dalam 20 ayat, sepanjang surah al-Muzammil..

So.. contohilah Sunnah Nabi ye..

12) Solat Tarawih tu Qiyamullail.. awal waktu boleh, akhir waktu boleh..

Bezanya, solat Tarawih digalakkan berjemaah.. lihat hadith Umar ttg "alangkah baiknya bid'ah ini" apabila Ubay bin Ka'ab imamkan solat Tarawih..

Fikirkanlah.. mengapa Saiyidina Umar tak ikut solat? Sebab Ubay bin Ka'ab solat pada awal waktu.. sdgkan Saiyidina Umar lebih suka solat pada akhir waktu malam..

So it's either awal waktu atau akhir waktu.. bukan buat dua2 waktu.. sbgmana ramai orang lakukan.. awal waktu dilakukan solat Tarawih, lepas tu tidur.. bgn pukul 3 pagi, solat Tahajjud atau Qiyamullail..

Sama lah dua2 tu..

Setakat ini saje..

Wallahu a'lam

Mubahalah Anwar vs Saiful

This is gonna be a casual remark.. thus the mixture of English and Malay.. I've to admit, my Malay is getting rusty..

Perkembangan politik di Malaysia.. tuduhan sodomi.. aduhai.. tak yah cakap panjang lah ye.. if you follow up the news, you should know..

Cuma nak tanya.. betul ke mereka ni dah bersedia nak mubahalah? kosekuensinya cukup berat...

tak dapat cari satu emel/artikel.. ttg mubahalah yg dilakukan Imam Ibnu Hajar ttg sesatnya Ibnu 'Arabi... lawannya meninggal dunia kurang setahun selepas mubahalah berlaku, tanda kebenaran Imam Ibnu Hajar..

So.. si Saiful ni betul yakin ke dia benar?

Bukan nak sokong atau pertikaikan mana-mana pihak.. tapi ayuh kita teliti beberapa perkara:

1) Saiful bersumpah dgn al-Qur'an.. bila masa ada nas yg menganjurkan bersumpah dgn al-Qur'an? kan menyerupai kaum Nasrani.. dan hadith Nabi jelas mengatakan, "Barangsiapa menyerupai sesuatu kaum, maka dia tergolong ke dalamnya." (Maaf, tak ingat takhrij hadith.)

2) Mengapa bersumpah dgn al-Qur'an, pegang mushaf dengan tangan kiri? Bukankah bertentangan dgn adab?

3) Ada pihak cuba tegakkan kekuatan sumpah si Saiful.. atas dasar dilakukan di masjid lah, pada hari Jumaat lah.. n so on..

Mubahalah tak kira tempat, tak kira hari.. yg benar tetap benar, yg salah tetap salah.. asalkan mubahalah dilakukan dgn jelas bersumpah dgn nama Allah..

Just a casual remark je..

Permainan politik.. pecah-belahkan umat je..

Mohon maaf kalau tulisan ini agak kasar bunyinya.. but it reflects on how disgusted i am with Malaysian politics, especially when it splits the Muslim community..

Wallahu a'lam

Grand mufti rejects Al-Oadah’s fatwa

ref: http://www.arabnews .com/?page= 1§ion=0&article=113092&d=20&m=8&y=2008

Celebrating birthdays and wedding anniversaries has no base in Islam, Saudi Arabia’s Grand Mufti Sheikh Abdul Aziz Al-Alsheikh has said.

The mufti made the comments while answering a question from Al-Madinah newspaper after prominent Qassim-based scholar Salman Al-Oadah issued a fatwa saying that celebrating such occasions was not against the rules of Shariah.

“Such a call is against righteousness. A Muslim should thank Almighty Allah if his children are healthy and if his married life is stable as the years pass by. He should say: Alhamdu Lillah for His generosity and kindness,” said Al-Alsheikh, who is also the chairman of the Council of Senior Scholars and the head of the Presidency for Scientific Research and Religious Edicts (Dar Al-Ifta).

Speaking on satellite television last week, Al-Oadah, who is the general supervisor of the Islamtoday.com website, created controversy after ruling that there is nothing un-Islamic in celebrating wedding anniversaries and birthdays.

“It is normal for a son or daughter to celebrate birthdays. They can invite their friends for a meal on this occasion. I see nothing wrong in this,” he said.

Al-Alsheikh, who is the highest religious authority in the Kingdom, said Muslims only have two official celebrations — Eid Al-Fitr, which is celebrated at the end of Ramadan, and Eid Al-Adha, which is celebrated on Dhul Hijjah 10. He added that Muslims also have a weekly Eid, which is Friday.

The mufti said that the celebration of other occasions such as birthdays, wedding anniversaries and mother’s day were un-Islamic.

Several prominent Muslim scholars have supported the mufti, adding that celebrating such occasions is in imitation of people of the Jewish and Christian faiths.

Sheikh Abdullah Al-Manie, a member of the Council of Senior Scholars, said Al-Oadah had made “a slip of the tongue” and urged him to retract what he had said. “Although he is a very learned scholar, Sheikh Al-Oadah has made a mistake here,” he said.

Al-Manie said Muslims have their own identity, which distinguishes them from the followers of other religions. “When we celebrate birthdays and wedding anniversaries, we are imitating other religions — something that our Prophet (peace be upon him) warned us against,” he added.

Al-Manie stressed that celebrations should be undertaken within a religious context. “Otherwise we will be falling in the trap of imitating others, something that the Prophet Muhammad (peace be upon him) warned us against,” he said.

Saud Al-Finaisan, the former dean of the Shariah College at Imam Muhammad bin Saud Islamic University, said celebrating wedding anniversaries and birthdays was not permissible in Islam, as they are considered to be in imitation of non-Muslim practices.

Saleh bin Muqbil Al-Osaimi, member of the Saudi Fiqh Society, said the reason behind the prohibition of such occasions is not that these occasions are irreligious, but that they are the distinct customs of the followers of other faiths. “We are prevented by Islam to liken ourselves to the nonbelievers,” he said.

He, however, did not denounce graduation celebrations where graduates may come together and celebrate, but said making this a yearly habit is strictly non-Islamic. “Singling out a certain day for celebration of such occasions every year is totally against Islam,” he said.

Returning the 'Salaam' to non-Muslims

Shaykh Abdul-Azeez ibn Baaz

Reference: Fataawa Nur 'ala ad Darb

Category: Contemporary Issues

If a non-Muslim extends the 'Salaam' to a believer, should he return the 'Salaam'?

Yes, if a non-Muslims extends the greeting then [the believer] should return it. The Prophet, صلى الله عليه وسلم , said:

"If a non-Muslim extends the 'Salaam' to you, say: 'Wa 'Alaykum'"

The Prophet, صلى الله عليه وسلم, also said:

"Do not initiate the 'Salaam' with Jews and Christians."

This indicates that we respond to them if they initiate it. It is initiating it that is prohibited. As for responding, it is compulsory.

Fataawa Nur 'ala ad Darb: Ibn Baaz

Question: Is it permissible for a Muslim to return the greeting [of 'Salaam'] to someone who doesn't pray or to the 'People of the Book'?

Answer: Yes, it is permissible for a Muslim to respond with 'Salaam' if he was greeted by the 'People of the Book' or others because the Prophet, صلى الله عليه وسلم, ordered this. Rather, Allaah the Elevated said:

{When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.}

He did not say: "And if you were greeted by 'Muslims'." Rather it is general:

{When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.}

The Messenger of Allaah, صلى الله عليه وسلم, said:

"If the 'People of the Book' extend the 'Salaam' to you say: 'Wa 'Alaykum'"

Based on this, if a non-Muslim greets us, we respond in the same manner that he/she greets us with. So if one says: 'As salaamu 'Alaykum' clearly when greeting us, we respond by saying 'Alaykum as Salaam'. If one says 'Ahlan wa Sahlan' we respond with 'Ahlan wa Sahlan', and if they say good morning we respond by saying good morning. We greet them in the same way that they greet us acting on the order of Allaah the Mighty and Majestic.

However, a person should be eager on calling non-Muslims to the religion of Allaah, the Mighty and Majestic, as much as possible, how many people were once disbelievers or atheists and were then blessed by Allaah with guidance through someone who returned the 'Salaam' to them. Meaning he responded by returning the 'Salaam' and made himself available and opened his heart to them until Allaah the Majestic guided them and they believed.

Translator: Nadir Ahmad, Abu Abdul-Waahid

Date Published: Saturday, 28 October 2006

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Regarding some of what being circulated on Salafi Talk

Shaykh Khaalid ar-Raddaadee

Reference: Audio Tape: Rabee’ Al Awal 17, 1426/April 26, 2005

Category: Methodology

All praise is due to Allaah, and may the prayers and blessings of Allaah be upon our Prophet Muhammad, his family and his companions.

To proceed:

It has reached me that a website - Salafi Talk - has circulated some words of mine in which I warned against Jam’eeyat Ahlul Hadeeth in Britain, and that I described them as being from Ahlul Bid’ah (people of innovations), Hizbees (people of partisanship) and that it is not permissible to cooperate with them, go to them or attend the classes of knowledge or lectures by some of the [Salafee] Mashaayikh that may be given in their Masjid. These words were taken from [my class] in the explanation of ‘Al Qawaa’id Al Arba’’. A question was asked in relation to the term ‘clear and unclear salafees’, and in response to this question I explained that it is not permissible to use this terminology, and then I spoke about Jam’eeyat Ahlul Hadeeth in Britain.

A number of issues were intended by my speech:

The first issue: We had some observations/points against Jam’eeyat Ahlul Hadeeth and the errors that they have fallen into in issues that relate to Manhaj. We still hope that they amend these issues and that they stay away from what opposes the correct Manhaj in the Da’wah (call) to Allaah, Tabaarakah wa Ta’aalah, and that they adhere to the sunnah.

Secondly: When I spoke, I didn’t intend that they were Mubtadi’ah (people of innovations) or to describe them with Bid’ah, and that whoever comes to them (i.e. attends their Masjid) is a Mubtadi’ (innovator). I didn’t want this at all, and whoever narrated this about me is mistaken. It is only that there were some points and observations made against them.

What is strange is that the owners of this site (Salafi Talk), may Allaah guide them, left a lot of questions in which I was asked about attending some of the lectures by the Salafee Mashaayikh that are given in [the Masjid] of Jam’eeyat Ahlul Hadeeth, in which I responded that these lectures should be attended and that one should be keen upon attending them. They left these words of mine and took the other words. And [now] I have made clear what I intended; that there are some observations and points against them (Jam’eeyat Ahlul Hadeeth) and all praise is due to Allaah, there has been some contact between us and them (Jam’eeyat Ahlul Hadeeth) and it seems that they (Jam’eeyat Ahlul Hadeeth) are accepting [our advice] and to Allaah belongs all Praise and gratitude.

I [would like to] bring attention to the point that I have advised the owners of this site – Salafi Talk – may Allaah guide them, that they stay away from spreading ‘Qeel wa Qaal’ (it was said and he said) on this site of theirs, and that they remove a lot of the statements and opinions that contain a lot of Ta’addee (excessiveness) and ignorance. In these statements as well, is a lot of injustice, making incorrect judgments/rulings as well as hastily spreading narrations. I have advised them about this, and they promised that they would remove a lot of these issues from their website.

What is even stranger is that they are selective. They select from the sayings of the Mashaayikh and the students of knowledge that which is in agreement to their way and their Manhaj. If they find a saying of a Shaykh that is in agreement with their desires they run with it, put it on their site as well as advertise and propagate it, just as they have done with my speech on Jam’eeyat Ahlul Hadeeth. In contrast to my words/lectures in warning against Ghuloo (extremism) and in advising them in regards to the Manhaj mistakes that they have and the likes [of this speech], and that they proclaim their Tawbah, free themselves from it, seek pardon from those who have fallen into error likewise, and that they make Bayaan (clarifiy) this. They did not pay any attention at all to these words of mine, neither were they pleased with it. Rather they went creating disorder and spreading things that are strange and absurd.

And based upon this, I do not permit them to put the likes of this kind of speech of mine on their site. I do not permit them to narrate anything from me until they get back to me and consult me about it. If they do so, I will look into it and give them permission to spread that certain talk/narration. But that they take from some of my lectures or classes that which is in agreement to their objectives/aims, in which I do not have any intention whatsoever [to be in agreement] with, then indeed I do not permit them to do this, never. And I consider this to be from Talaa’ub (playing about) .

For this reason, I ask Allaah, ‘Azza wa Jal, to grant us success in adhering to the Sunnah and following its path, and to aid us with our own souls and in rectifying them, to be steadfast upon the truth, to be merciful to the believers, and to treat people in a way that is best.

[I say] this, and Allaah is the Granter of success, and may the prayers and blessings of Allaah be upon our Prophet Muhammad, his family and his companions.

Translator: Nadir Ahmad, Abu Abdul-Waahid

Date Published: Tuesday, 26 April 2005

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Tracking Down The Terrorists is One of the Greatest Forms of Jihad

Tracking Down Terrorists is One of the Greatest Forms of Jihad

By Shaykh Salih al Fawzan

Translator: Abu Az-Zubayr Harrison

http://www.youtube.com/watch?v=8wwJPZTDJw8

The difference between al-Rahmaan and al-Raheem

What is the difference between al-Rahmaan and al-Raheem?.

Praise be to Allaah.

Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to Allaah’s attribute of Mercy.

Al-Rahmaan refers to the vastness of Allaah’s mercy, and al-Raheem refers to its effect on His creation. So al-Rahmaan is the Owner of vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His creation.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Al-Rahmaan is the Owner of vast mercy, because the fa’laan form in Arabic indicates vastness and abundance, as it is said rajal ghadbaan (a very angry man) when he is filled with anger.

Al-Raheem is a name which refers to the action, as the fa’eel form refers to the doer of an action. So the phrase al-Rahmaan al-Raheem indicates that the mercy of Allaah is vast, as is understood from the name al-Rahmaan, and that it encompasses His creation, as is understood from the name al-Raheem. This is what some of them meant when they said that al-Rahmaan refers to mercy in a general sense and al-Raheem refers to mercy that is specifically for the believers. But what we have mentioned is more accurate.”

From Sharh al-‘Aqeedah al-Waasitiyyah, 1/22

And Allaah knows best.

Islam Q&A

http://www.islam-qa.com/en/ref/22200

Differing in Matters of Ijtihaad

Shaykh Muhammad ibn Saalih al-Uthaymeen

Reference: Explanation of Zadul Mustaqni' vol.5 p.136-137

Category: Contemporary Issues

The Mathhab of Imaam Ahmad (May Allah have mercy on him) was such that if the Salaf differed on a particular issue and there was no conclusive, solid or definite text to support it, then he considered all positions regarded by the Salaf therein to be valid and applicable, and this was due to the fact that Imaam Ahmad highly regarded, respected and revered the statements of the Sahabah.

No doubt this opinion of Imaam Ahmad is more preferable and more likely to bring about unification between the Muslims. For from amongst the people are those who take these issues in which the ‘Ulamaa differ, issues which are legislatively prone to discrepancy and there is nothing inappropriate about differing in them as they are issues which the legislation of Islam has allowed such differing to take place, but they take these issues and use them as a means to cause discord and separation amongst the Muslims. Rather you find one of them would go as far as to say that his brother is astray in relation to an issue that he himself may actually be the one who is astray!! This is an affliction during these times that we live in, along with the fact that there is a lot of good going on as well as cooperation amongst the brothers and a sense of Islamic awareness and awakening. What they are doing is likely to destroy this awakening.

Every time a brother from amongst us opposes another in an issue which there is actually no definite or solid text but one follows the Ijtihaad of the ‘Ulamaa he warns against his brother, makes imprudent statements, accusations and speaks out against him due to the position he has taken which opposes his opinion!! This is what those who have an agenda against Islam and against this Islamic awakening take pleasure in, and they feel as though they don't have to exert any effort in destroying Islam because they have from amongst the Muslims those who will do it for them!! May Allah place discord between them!

This Fitnah has even reached the point that some people would even hate their brother in the religion more than he hates the major sinner or the one who is openly rebellious and transgresses the limits set by Allaah, and Allaah's refuge is sought. There is no doubt that this type of behavior damages this Ummah and it is imperative for the students of knowledge to understand that this is detrimental and disappointing to all of us.

I will ask you: Did any revelation come to you from Allaah informing you that the position which you chose is correct?

If no revelation came to him to inform him of this, then how is it that he can be so convinced that his position is the correct position?! He doesn't know, perhaps his brother who opposed him and took a different position could be the one who is actually correct and he himself is the one who is astray!! And most of the time this is the case.

Revelation has ceased during these times but the Qur'an and the Sunnah are available right here in front of us, and if in fact the matter is one where it is appropriate for the student to use his Ijtihad then we should pardon and excuse one another in relation to his Ijtihad. There is no problem with them debating the issue amongst themselves in a manner appropriate for students of knowledge, but I would prefer that they do so privately due to the fact that if they do so publicly then those on the outside looking in may carry something in their chests which may not actually be in the chests of the two directly involved, and perhaps they may come to an agreement amongst themselves but others may not want it to end in that manner so they make it impossible for the two to agree and end on good terms because of personal agendas they may have within themselves. And they allow the Shaytaan to sow discord between them and we remain as we started steeped in affliction and Fitnah.

So may Allaah reward Imaam Ahmad for this particular Minhaj and for setting a standard for us to follow and emulate which is: if there is no definite and convincing evidence from the Qur'an, the Sunnah and the Ijmaa'a (i.e. consensus) amongst the Sahabah in a particular matter, which is initially appropriate for one to follow what he deems to be most correct, then all positions of the ‘Ulamaa involved are valid and it is permissible for the individual to follow what he deems closest to the truth from them, and no one should find fault with the position of the other.

Translator: Shadeed Muhammad, Abu Az-Zubayr

Date Published: Wednesday, 21 February 2007

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The Awrah of the Free Women and the Awrah of the Slave

Shaykh 'Alee Ridhaa was asked:

"Is there any difference between the awrah of free women and the awrah of the slave women? And what is the limit of the Awrah of the women to other women? And what is the limit of her awrah to her mahram (like her father and her brother)?"

Answer:

"There is no difference between the awrah of the free women and the awrah of the slave; according to the correct opinion which some of the authenticators have chosen, like Shaykhul Islaam ibn Taymiyyah and others. And it is that her whole body is awrah except the face and the hands.

And the Awrah of the women to other women or in front of her mahram: all of her body is awrah; except what is apparent from her and that is like her hair, her neck, her shins, her hands.

And she is not to reveal her breasts or her thighs... leave alone the awrah that is more extreme."

[Adapted from: http://www.almuflihoon.com/ebooks/AlMuflihoon/'Awrah.pdf]