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  • The greatest of that which serves as a reminder for the fire of Hell

  • What serves as a reminder for the fire of Hell is the fire of this world. Allah Almighty says:


    “We have made it [fire] a reminder and provision for the travelers.”[Al-Waqi`ah 56:73]


    Meaning that Allah has made the fire of this world a reminder that reminds one of the Fire of the hereafter.


    [Fath al-Bari, Ibn Rajab (2/343)]

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  • Using khabar wahid

  • The evidences of the religious texts, as well as logical arguments, demonstrate the obligation of using khabar wahid (a report that is narrated by people whose number does not reach that of the mutawatir case).



     



    [Nawawi’s Explanation of Sahih Muslim (1/62)]


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  • Accountability of the heart’s determination

  • The religious texts demonstrate that the heart’s fixed determination will be held accountable, which includes Allah Almighty’s statement:



     



    “Indeed, those who like that immorality should be spread [or publicized] among those who believe will have a painful punishment.”[Al-Nur 24:19]



     



    [Nawawi’s Explanation of Sahih Muslim (1/151)]

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  • When full determination is accompanied by the ability to carry out the act

  • One of the rules of the Shari`ah is that when full determination is accompanied by the ability to carry out the act or its preliminaries, in terms of reward and punishment, the individual takes the same status of the one who actually carries out the act.



     



    [Tariq al-Hijratayn, Ibn al-Qayyim (p. 532)]


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  • The Prophet’s statement, “Both of them will be equal in reward.”

  • The Prophet’s statement, “Both of them will be equal in reward,” means they will be equal in the original reward of the deed without it multiplying, for multiplication is specific for the one who performs the deed, and not for the one who intends it without performing it. If they were equal from every aspect, then the one who intends a good deed but does not perform it would have ten good deeds recorded for him, and this is contrary to all the texts [of the Qur’an and Sunnah]. What proves this is Allah Almighty’s statement:



     



    “Allah has preferred the mujahidun through their wealth and their lives over those who remain behind, by degrees. And to both Allah has promised the best reward. But Allah has preferred the mujahidun over those who remain behind with a great reward - degrees [of high position] from Him.”[Al-Nisa’ 4:95-96]



     



    Ibn `Abbas and others have said, “Those who remain behind, whom the mujahidun are a degree above, are those who remain behind from among the people who are excused. As for those who remain behind, whom the mujahidun are several degrees above, they are those who remain behind from among the people who are not excused.”



     



    [Jami` al-`Ulum wal-Hikam, Ibn Rajab (hadith #37)]


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  • Defensive Fighting

  • Defensive fighting is more broader than offensive fighting and more general in obligation.



     



    [Al-Furusiyyah, Ibn al-Qayyim (p. 188)]


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Transcribed Sermons
  • Fear of Allah Almighty
  • All praise is due to Allah; we praise Him and seek His aid and forgiveness. We seek refuge in Him from the evil of our own selves and the evil of our actions. Whomsoever Allah guides none can allow him to go astray, and whomsoever Allah allows to go astray never will you find for him a protecting guide. I bear witness that there is no deity worthy of worship except Allah, alone and without a partner; and I bear witness that Muhammad is Allah’s Slave and Messenger. May Allah’s blessings be upon him, his family, his companions and all those who follow his Sunnah in excellence until the Day of Recompense.

    To proceed:
    O slaves of Allah, fear Allah; fear Allah Almighty who has said to you:

     “Inform My slaves that it is I who am the Oft Forgiving, the Most Merciful. And that it is My punishment which is the most painful punishment.”[Al-Hijr 15:49-50]

    Allah Almighty has mentioned in His Concise Book concerning His great authority, powerful might and the greatness of what He possesses of completeness and attributes – that which makes the believer to fear his Lord Almighty. From among the most specific characteristics that Allah Almighty has described the believers with is that they are a people who fear Him:

     “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in Iman.”[Al-Anfal 8:2]

    It is they who have truly believed; for they are a people who when their Lord is mentioned, they fear Him and venerate Him. The believer is he who when Allah is mentioned, his heart dreads with fear, he submits to the command of his Lord and yields to the remembrance of Allah Almighty, out of fear of Him and fear of His punishment.

    O believers! Fear of Allah Almighty is one of the characteristics of the People of Taqwa and Iman. The Messenger of Allah (peace be upon him) said to his companions, “Indeed, I am the most knowledgeable of Allah among you, and also the most fearful of Him among you.”

    And `Abdullah bin Shikhir (may Allah be pleased with him) said, “I came to the Prophet (peace be upon him) while he was praying, and there was a sound coming from him like the sound of water boiling, as a result of crying.”

    This is even after Allah has forgiven his sins, raised high for him his repute and overlooked whatever he may have done:

     “Indeed, We have given you a clear conquest; That Allah may forgive for you what preceded of your sin and what will follow.”[Al-Fath 48:1-2]

    This was the state of his fear, such that he said to his companions, “By Allah, if you knew what I know, you would laugh little and weep much, and you would go out in the su`udat,” i.e. the deserts and mountains, “beseeching Allah,” i.e. asking Him to lighten your burden for you and ward off the terrors that you will come to face.

    O believers! The believer proceeds to Allah Almighty with love that motivates him to perform every act of obedience and compete for every act of righteousness, and with fear that deters him from every sin and act of disobedience. This is how the believer is in his life and procession to his Lord; in a state of motivation and deterrence, fear and hope.

    O believers! Allah Almighty has warned us and sent us signs that serve as a deterrence and admonition for a person. The warning has come to you from your Lord in various colours and kinds; a clarifying warner in the Prophet (peace be upon him) and what he brought of guidance and light, and a tangible warner in what a person perceives and witnesses of examples and events through which the greatness of the prestige of the Lord is perceived.

    O Allah, bring our hearts to life, grant us Your love and fear, and fill our hearts with Your veneration, O Lord of the worlds.

    I end with what I have said thus far, and I seek Allah Almighty’s forgiveness for myself and you. So seek His forgiveness. Indeed, He is the Oft Forgiving, the Most Merciful.

    Second Khutbah

    All praise is due to Allah, the praise of those who are grateful. I further praise Him the praise of His slaves who testify to His great might and magnificent prestige. I bear witness that there is no deity worthy of worship except Allah, alone and without a partner; and I bear witness that Muhammad is Allah’s Slave and Messenger. May Allah’s blessings be upon him, his family, his companions and all those who follow his Sunnah in excellence until the Day of Recompense.

    To proceed:

    Fear Allah Almighty; and know, O believers, that the fear of Allah Almighty is not always connected to wrongdoing. Rather, even the righteous could be fearful of Allah Almighty. Allah says:

     “Those who live in awe from fear of their Lord; And those who believe in the signs of their Lord; And those who do not associate anything with their Lord; And those who give what they give,”i.e. they perform righteous acts, “while their hearts are fearful because they are sure they will be returning to their Lord.” [Al-Mu’minun 23:57-60]


    These are slaves who perfected their actions, devoted themselves to obedience of their Lord and turned to Him; their hearts were purified and their limbs upright – except that they still feared Allah Almighty and did not feel safe from His punishment.


    The Prophet (peace be upon him) left behind a real-life example of those who perfected obedience along with perfection of love, veneration and fear of the Lord of the worlds. He was as `A’ishah says, “On any day there was windstorm or dark cloud, (its effects) could be read on the face of the Messenger of Allah,” i.e. the companions knew that he was troubled and distressed due to this windstorm or this dark cloud, “and he moved forward and backward,” which indicates anxiety and fear, “and when it rained, he was delighted and it (state of restlessness) disappeared.” `A’ishah said to him, “O Messenger of Allah, what is the reason of this (anxiety) when people are (usually) delighted when they see rain?” So the Prophet (peace be upon him) said explaining the reason for the anxiety and fear, and moving forward and backward, “I was afraid that it might be a punishment that will fall upon my Ummah.” In another narration, he said, “A nation (people of `Ad) saw it (the punishment) and said, ‘This is a cloud which has come to give us rain.’”

    Also, when the sun had eclipsed, the Messenger of Allah (peace be upon him) went out dragging his lower garment thinking that it was the Hour that had arrived, out of fear of what he saw of a natural phenomenon suddenly changing which people perceive with their very own eyes.

    This is how the believer is supposed to be, reacting to events and realities that surround him; connecting them to Allah’s power, greatness and planning; and understanding that Allah Almighty gives respite to the oppressor, but when He seizes him, He does not let him escape.


    Furthermore, Allah Almighty commands us to fear Him:

     

     “Indeed, in that is a sign for those who fear the punishment of the hereafter.”[Hud 11:103]

    Thus, such signs are warnings that those whose hearts are filled with veneration of their Lord fear; and Allah has said:

     “And We left therein a sign(i.e. the place of the Dead Sea) for those who fear the painful punishment.” [Al-Dhariyat 51:37]

    The slave must realize that windstorms and other changes that take place in nature are, in reality, from among the soldiers of Allah Almighty, because they bring mercy and also bring punishment. Furthermore, no one is supposed to become discontent with Allah Almighty’s destiny, regardless of how great the tragedy is and how large the losses are. Rather, one should understand that Allah Almighty’s destiny is precedes and that His mercy is all encompassing. That is why the Messenger (peace be upon him) would say when he would see a windstorm blowing fiercely, “O Allah, I ask You for its good and the good of what it has been sent with; and I seek refuge in You from its evil and the evil of what it has been sent with.”

     

    This is how the Messenger of Allah (peace be upon him) would take refuge and seek protection with his Lord when distress and calamity would fall; he wouldn’t turn to the creation. For it is Allah in whose hand is the dominion of all things; He dispenses it as He wills, ordains what He wills and commands what He wills. It is when the believer’s good thoughts of his Lord become perfected and his attachment to Him magnifies, that he does not find any refuge from Allah except in Him:


    “So flee to Allah. Indeed, I am a clear warner to you from Him.”[Al-Dhariyat 51:50]


    The Prophet (peace be upon him) left for us the finest of examples of the believer having perfected his Iman, in times of adversity and prosperity, hardship and ease, willingness and reluctance:

     “There has certainly been for you in the Messenger of Allah an excellent example to follow.”[Al-Ahzab 33:21]

     

    O Allah, we ask you for guidance, Taqwa, chastity and prosperity. O Allah, we ask you for continuous pardon and well-being in religion and worldly life. O Allah, grant us security in our places of residence, rectify our leaders and those in authority over us, and make those to be in authority over us who fear you, have Taqwa of you and pursue Your pleasure, O Lord of the worlds.


    O Allah, lift the harm from those whom it has befallen, O Lord of the worlds. O Allah, have mercy on our brothers in Omanand the rest of the Muslim countries that have been afflicted with what You have destined, O Lord of the worlds. O Allah, we ask you to aid them, rectify them and guide them.

    Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.

     

    O Allah, guide those who enjoin the good to what You love and are pleased with, and direct them to righteousness and Taqwa. O Allah, ward off whoever tries to do them harm. O Allah, we ask You to repel the plot of those who plot evil and to give victory to Your pious slaves wherever they may be, O Lord of the worlds.

    O Allah, send blessings upon Muhammad and the followers of Muhammad, just as You sent blessings upon Ibrahim and the followers of Ibrahim. Indeed, You are full of praise and majesty.

    الخوف من الله عز وجل

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  • Jealousy
  • Indeed all praise is due to Allah, we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of our selves and actions. Whoever Allah guides, none can mislead, but he whom He leaves astray   you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    Fear Allah O believers! Fear Allah the Exalted with true fear, because fear of Allah will bring your blessings and protect you from evil, and you will attain the happiness of the world and success of the Hereafter by it. Allah said, “Indeed, for the pious there will be success” [An-Naba 78: 31]. He also said, “And Allah will deliver the pious to their places of success (Paradise). No evil shall touch them, nor shall they grieve” [Az-Zumar 39: 61].

    O Allah make us to be among your pious servants, your successful party, and your righteous allies.

    O believers! Truly the basis of the fear of Allah the Exalted is the righteousness and piety of the heart. Allah has made the heart the place which He looks at. A hadith says, “Allah does not look at your forms nor your bodies but He looks at your hearts” [Muslim (2564)].

    Another narration states, “And your actions.” This heart is entrusted with success and happiness. Allah commanded you to control this heart, purify it, care for it, and reform it. Whoever reforms his heart, he  will be righteous, and whoever neglects his hearts, he will be unrighteous. The Prophet (peace be upon him) said, “ Verily, there is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart” [al-Bukhari (52)].

    Our Lord the exalted says, “Leave (O mankind, all kinds of) sin, open and secret” [al-An’am 6: 120]. Allah has commanded you to leave open and secret sins. Indeed open sins are all sins which people can see and know of, and secret sins are those which are not seen by people, and no one sees them except the One who knows the hidden things and secrets.  Secret sins are what occurs in the hearts in the form of different types of diseases and impurities which impede its progress. Rather, they may kill the heart and prevent it from attaining its success and happiness.

    People are concerned about the wellness, strength of their bodies, and their outward appearance. However, they forget about the wellness, strength, safety, righteousness of their hearts, whether they are pure, clean and please the Lord of the worlds. 

    Indeed the secret sin is very dangerous. A poet said:

    “If you escape from it you will have escaped from a great thing/ However I do not think that you will escape.”

    O believers! The greatest diseases is that which start in the heart and they may subsequently appear on the parts of the body.  This great and dangerous sin which has spread in the lives of many people, and whose effects have spread into their actions is jealousy. We seek refuge in Allah from it.  It is an affliction and disease which corrupts the heart and takes away its health, and turns it away from righteousness to sickness and deviation. This disease is one of the greatest diseases, and being afflicted with it is one of the greatest afflictions. This disease makes the person afflicted with it to commit sins. Jealousy takes a servant far away from piety and faith. What a great affliction jealousy is! If it enters any heart it will corrupt and disturb it. Jealousy is an old disease. It has been said it is the first sin which people disobeyed Allah with, and that is not far-fetched, because sins start in the heart through deviation and being far from the Lord of the worlds.

    O believers! Through jealousy a person becomes involved in different types of evil and sins like disbelief, injustice, defaming people, violating rights, refraining from performing compulsory duties, other types of evils and afflictions.

    O believers! Indeed the Prophet (peace be upon him) warned his ummah against jealousy and he talked of its seriousness in many hadiths including the hadith that was narrated by Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!)” [al-Bukhari (6064)].

    The Prophet (peace be upon him) explained the severity of jealousy’s destruction of a servant’s religion in a hadith which was transmitted by at-Tirmithi (2510) from the hadiths of az-Zubair ibn al-‘Awwaam (may Allah be pleased with him). He said, “The Prophet (peace be upon him) said, “The disease of the nations before you is creeping towards you,” and this indicates that it is an old disease in nations and in people, “jealousy and hatred,” look at how the Prophet (peace be upon him) linked jealousy to hatred. This is because jealousy results in many evils including hatred that occurs between people.

    In explaining the effect of jealousy on the servants action, the Prophet (peace be upon him) said, “it a shaver, a shaver of religion and not hair”. This is because jealousy spoils the servant’s religion. If jealousy enters a person heart it blinds it, and involves it in different types of destructive things and evils.

    The Prophet (peace be upon him) told us that jealousy destroys  good deeds and acts of worship. Abu Hurairah narrated that the Prophet (peace be upon him) said, “Beware of jealousy, for jealousy devours good deeds just as fire devours firewood.” Think of the small pieces of wood timber which are set on fire, and how the fire quickly rages, destroys them and turns them into useless ash. Similarly, that is what jealousy does to your good deeds; it consumes them like fire consumes wood.

    O believers! Truly jealousy was censured in the Sunnah, and people were warned against it and dissuaded from it. Jealousy is disliking Allah’s favors on others. If you find yourself disliking Allah’s favors on others , then this is jealousy. Additionally, if you wish that this favor is taken away from the person whom Allah has favored, then know that you have added injustice and great evil to jealousy.

    The fact that jealousy causes a person to hate Allah’s favors  on others is sufficient evil. Additionally when the jealousy person wishes, hopes, rather, supplicates and strives to remove Allah’s favors from others, he would have added injustice and unfairness to jealous which is an action of the heart.

    O believers! Indeed loving being equal to others in goodness or even excellence and advancement in goodness is not jealousy. The Prophet (peace be upon him) said, “There is no envy except in two cases; a man whom Allah has given wisdom,” that is, religious knowledge, “and he gives his decisions accordingly and teaches it to the others, a person whom Allah has given wealth and he spends it in the right way" [al-Bukhari (1409)]. If you see a person whom Allah has blessed with Islamic knowledge, and Has put benefit in his statements and advice, and you like to share this goodness with him or to be similar to him, then this is part of the goodness that you will be rewarded for. However, if you hate that (i.e., the person’s bounties), wish for disappearance , destruction, and so on, then that is jealousy, which is the shaver which consumes good deeds like the fire consumes wood.

    O believers! Truly jealousy is opposing Allah’s decree. Allah in wise in what He grants, what he withholds, none can withhold what He has given, and none can give what He has withheld. Allah says, “Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood” [az-Zukhruf 43: 32].

    This distribution which your heart is dissatisfied with is the distribution of the All-Wise, rather it is the distribution of  the Wisest of the wisest, the Lord of the worlds. The jealousy person opposes Allah. He strives to obstructs Allah’s decree and predestination. Allah says, “Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service” [az-Zukhruf 43: 32].

    If your heart desires goodness, then ask Allah in whose Hands is the control (of all things), turn to Allah, and your heart should not be attached to Allah’s creation, and the bounties that they have been given. Rather, ask Allah for His bounties, as Allah the Exalted stated when he mentioned the superiority of men over women: “And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned” [an-Nisa 4: 32]. Then with regards to attaining bounties, Allah said, “and ask Allah of His Bounty” [an-Nisa 4: 32].

    O Allah! I ask you by your bounty that you should cleanse our hearts of jealousy and all of spiritual diseases. O Allah! fill our hearts with your love, attachment to You, and reverence, O Lord of the heavens and earth.

    I say these words and I ask Allah the Great to forgive me and you. Indeed he is the Oft-forgiving, Most Merciful

    The second khutbah

    All praise is due to Allah who created the heavens and earth and made darkness and light.  I praise the Exalted who is in heaven, and I commend him with all the goodness. I bear witness that none is worthy of worship except Allah Who has no partner, and I bear witness that Muhammad is His servant and Messenger. May Allah blessings be upon Muhammad, his family, his companions and those who will follow his way in goodness until the day of Judgment.

    As to what follows:

    Fear Allah, O believers! Fear Him and know that the harm of every sin affects the perpetrator. The evil effect of disobedience affects the person who is involved in it. In explaining the evil effect of sins, Our Lord the Exalted said, “Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it” [Al-Isra 17: 15]. Thus a believer must know that if he is engaged in any sin, then he is the first person to suffer the pain of those sins in his heart. This may be followed by an immediate or delayed punishment from the Lord of the worlds. Therefore, a Muslim should fear Allah, and hasten in repentance to the Exalted Lord, so that Allah may excuse him, forgive his sin and absolve him.

    O believers! Jealousy is very strange. The first victim of jealousy is the perpetrator who has filled his heart with hatred for people’s blessings. He is tormented,  worried, sad and disturbed. It has been said that the only instance that we will see an oppressor who is similar to the oppressed person is in the case of a jealousy person. Someone described a jealousy person and said, “He is always sorrowful, constantly depressed, restless. He is saddened by blessings, and does not enjoy them. He considers Allah’s blessings on His creation to be punishment and  deficiency for him. He is continually anxious, discontented, and his life is spoiled. This is his immediate punishment; distress and unhappiness with no worldly gain, and loss of religious rank. There is no power and no strength save in Allah, and we seek Allah’s refuge from being forsaken by Him.

    O believers! Jealousy occurs by many actions, and leads to great evil. A believer must hasten to cleanse his heart and purify it from all stains of jealousy and desire to compete with people in issues not related to the truth and guidance.

    O believers! Indeed Allah the Exalted commanded you to seek refuge from the evil of the jealousy people, and He said, “ Say: "I seek refuge with (Allah) the Lord of the daybreak. From the evil of what He has created. And from the evil of darkness when it settles. And from the evil of those who practice witchcraft when they blow in the knots. And from the evil of an envier when he envies."  [al-Falaq 113: 1-5]. (The Surah contains examples of) various evils and harms. This Surah is one of the greatest medication for jealousy. This why the Prophet (peace be upon him) used to recite in the morning and evening, after the daily compulsory prayers and at bedtime. This is because the Surah has great benefit and immense protection against evil and its causes. Therefore, you should constantly recite this Surah and the other general athkaar because they are means for protection against the evil of a jealousy person.

    O believers!  A Muslim must fear the evil of a jealousy person as much as he can. One of the means of avoiding and repelling the evil of the jealousy person is that a Muslim should fear His Exalted Lord. Fear of Allah is a cause of blessings and protection against evil and bad things.  Allah said, “Truly, Allah defends those who believe” [al-Hajj 22: 38]. Allah’s defense of a servant covers many forms including protecting him from the evil of the jealous person, and those who closely watch his life.

    Another way of repelling the evil of the jealous person is that a servant should repent to Allah the Exalted. This may seem strange to some people and they will say, “How can I be I envied and then be required to repent? How can I suffer injustice  and then be commanded to repent?” Listen to what ibn al-Qayyim (may Allah have mercy on him) said, and what he said is of great benefit and tells a person that what afflicts him is a result of his actions, “There is nothing more beneficial for a servant than sincere repentance to Allah the Exalted  repentance when an injustice has been perpetrated on him.” That is why when an oppressor or any person mistreats you, violates your rights, you should turn to Allah in repentance, because you have been afflicted because of your sins. Allah the Exalted says, “Whatever misfortune befalls you [people], it is because of what your own hands have done, and Allah forgives much” [ash-Shoura 42: 30]. Allah is Great! This is the scale of justice; knowing that Allah will not be afflict you except by your sins, because Allah the Exalted is Most Generous and the Most Great. He said, “Why should Allah punish you if you have thanked (Him) and have believed in Him” [An-Nisa 4:147].  Therefore Allah is not in need of punishing us nor is He is in need of the injustice that is perpetrated on us by others, but He gives a free hand to those harm us so that He may test us, and we will take note of that and return to Him. Thus we must turn to Allah and flee to Him.

    The predecessors of the ummah behaved in line with this. When a calamity befell one of them, or he faced a difficulty, he would turn to Allah, to such an extent that when one of them went out of his house, and his animal stumbled he would say, “This was caused by such and such a sin”. Similarly when their wives became bad-mannered towards them they would remember their sins. This is taking oneself to account.

    It was narrated that Asma bint Abi Bakr (may Allah be pleased with her) used to have a headache and she would shout, “O my head!” because of the pain. After that she would say, “And what Allah forgives is more”.  Then she would remind herself that her headache was because of her sins, and the sins that Allah overlooked and forgave were greater and more.

    Many times when calamities  and afflictions befall us, misfortune affects us, our projects fail, and our blessings diminish we blame others, and hold different people to be responsible, and forget that what has afflicted us is because of our sins. Allah said, “Whatever misfortune befalls you [people], it is because of what your own hands have done, and Allah forgives much” [ash-Shoura 42: 30].

    O Allah! Forgive us, absolve us and overlook our faults. Our Lord we have wronged ourselves and if you do not forgive us we will indeed be from the losers.

    O Allah! Save us from the evil of every creature which is under your control. Do not give a free hand to others over us because of our sins. Forgive us, have mercy on us. O Allah! Overlook our faults, O Owner of Majesty and Honor!

    O Allah! Guide us to the truth and save us from the evil of our selves. Grant us the ability to what You like and what pleases You. Guide us to righteousness and piety. O Allah! Grant us safety in our countries. Guide our leaders and those who have authority over us. Our Allah! Forgive us and our brethren who preceded us in faith, and do not put in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.

    O Allah! Send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon the family of Ibrahim among the nations. You are indeed Worthy of praise, full of glory.

    خطبة الحسد

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  • Dealing with unpleasant issues
  • Indeed all praise is due to Allah, we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of our selves and actions. Whoever Allah guides, none can mislead, but he whom He leaves astray   you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    Fear Allah O believers! For indeed the fear of Allah the Exalted is the greatest reason for happiness, success and feeling at ease. Thus there is no way to attain the enjoyment of the world and the happiness of the Hereafter except by following the path of the righteous whom Allah stated that, “no fear shall come upon them nor shall they grieve” [Yunus 10: 62]. O Allah! make us to be among your pious servants, successful party, and righteous allies, O Lord of the worlds!.

    O people! Indeed Allah the Exalted created this world and made it an abode of trials and tribulations. Allah the Exalted tests His creation different types of tests and trials in happiness and adversity, and in times of pleasure and displeasure. All the things that afflict and affect people are trials. Allah says, “We have certainly created man into hardship” [al-Balad 90: 4].

    Indeed Allah the Exalted created the world in this manner to remind people that they are not in an eternal abode, or an abode of permanent stay. Rather, it is a transient abode, which quickly passes and changes. It is a dwelling with many pains, worries and distress. Causes of anxiety in it are more than the reasons for relaxation, happiness and stability.

    Truly a person, whether he is a Muslim or a disbeliever suffers in this world. Allah says, “We have certainly created man into hardship” [al-Balad 90: 4]. This is a description for every person who lives in this world.

    A poet said:

    “The world was created in a turbid state and you want it/ to be clear of dirt and muddiness

    A person who forces days to be against their nature/ is seeking for an ember  in water

    People become distinct and different through the way they deal with this reality, and their reaction to causes of distress, anxiety and grief which surround them from all angles. There are people who surrender to these troubles, unpleasant things and sorrows, and they become victims who are controlled by these things. Other people deal well these things by reducing their effects, overlooking their evils, and overcoming their obstacles, so as to attain a life which has some happiness and tranquility.

    Despite the different types of progressiveness, amenities, and luxury implements, that we will with in this age, the rate of restlessness, anxiety and all the other types of distress is increasing steadily and constantly going up. This necessitates that whoever wants tranquility and happiness should search for their causes, and look for them in their right place. He should not stop at resemblances of the real thing, rather, he should go beyond that and reach the realities and the essence, because you may see a person who is apparently happy in his outward appearance but he would be suffering internally from different types of troubles and afflictions.

    Indeed there is no happiness except by obeying Allah the Exalted. The greatest reason for happiness is to turn to Allah the Exalted. Our Exalted Lord, Glorified and praised be He, said, “Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life, and We will  surely give them their reward [in the Hereafter] according to the best of what they used to do” [An-Nahl 16: 97]. Through deep-rooted faith which is followed by good deeds, the servant can easily bear the distress, troubles, and  Allah’s painful decrees. Such a person’s condition will- as the hadith stated-  be that “if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.” [Muslim (2999)]. Thus a believer is patient is patient in adversity, thankful in times of ease and he attains good in all the pleasant things that happen to him, and all the unpleasant things that he faces. Everything happens by Allah’s decree and predestination. Your Exalted Lord said, “Indeed, all things We created with predestination” [al-Qamar 54:49]. So, why should a person worry, and why should he be anxious? Allah said, “And Allah has full power and control over His Affairs, but most of men know not” [Yusuf 12: 21].

    The believer who sees Allah’s decree and predestination, and sees the actions of His Lord, knows that He does not give him except good things, and that the different types of hardships result in great good, and that if there was nothing in them save the forgiveness of sins- and how many people are overburdened by sins!- that would have been sufficient for a person to look for happiness in unpleasant situations, to expect mercy in punishment, and to regard a calamity and misfortune as a blessing.

    O believers! Truly one of the greatest things that help a person to face causes of anxiety, worry and trouble in this world is that he should know that he has to come across what he does not like. Thus whoever makes himself get used to face what he detests in this world, and knows that he will not come across what he likes in all conditions and places, rather, he has to encounter trouble, distress, things which are contrary to what he loves and desires; that would be the most helpful thing in assisting him to deal with things which he does not like on his own self, his children, his job and the whole of his world.  He will hope for good, watch out for what he detests, and he will be ready for the crises and distress that he faces, because each of us has troubling issues which disturb his life.

    A poet said:

    “If,  on several occasions, you do not drink water because it has some dust particles/You will be thirsty, for no one has a drinking source which is perfectly clean .”

    [i.e., You have to put up with bad times, no one's life is void of bad times.]

    Each of us has worries and hardships which trouble his mind, for which he needs Allah’s help, and dealing with these problems in a manner which removes and lightens them.

    A poet said:

    “Everyone I meet is complaining about his circumstances/ If I only knew the person who is having a trouble-free life!

    O believers! A thing which dissipates anxiety and discontent is that person should abandon illusions and fantasies, because a quarter, or rather many of the worries, troubles and anxiety in people’s lives are a result of illusions and fantasies which have no link to reality. People have different illusions and fantasies and suffer because of them, especially those which are concerned with future events. Many people fear for their future and what will happen in the unknown coming times. This impedes them from dealing well with the current situation, or planning for the future. Such a person is a like a person who is afraid and cannot take a single step forward. Rather, he is in the same place, fearful, and he is expecting harm from everywhere. He has wasted his present time, destroyed his future, and did  not hope for good. Allah the Exalted said, “And more appropriate for them [would have been] obedience and good words” [Muhammad 47:20-21]. That is, in the present time, it is better for us to be engaged in what is beneficial for our hears and religion. Allah says, “but when the affair becomes settled, then if they remain true to Allah it would certainly be better for them” [Muhammad 47: 21].

    O brothers and believers! Avoid surrendering to illusions and fantasies, rather, fear and trust Allah the Exalted, because the greatest cause for attaining needs and safety from fears is that a person should have great trust in Allah the Exalted. Allah says, “And put your trust in Allah if you are believers indeed” [al-Maidah 5: 23].

    O Allah! Guide us, and save us from the evil of our selves. Help us to obey you. Let our hearts feel at ease in closeness to you, and fill them with your love and reverence. I say these words, and I seek Allah’s forgiveness for myself and for you. Seek Allah’s forgiveness, for indeed he is the Oft-Forgiving, Most-Merciful.

     

    The second khutbah

    I praise Allah with the praise of a thankful person. I praise Him in good and bad times. I cannot enumerate His praises, He is as He has praised Himself. I bear witness that none is worthy of worship except Allah Who has no partner. I bear witness that Muhammad is Allah’s servant and Messenger. May Allah’s blessings be upon Muhammad, his family, his companions and those who follow his ways in goodness until the day of Judgment.

    As to what follows:

    Fear Allah, O believers! “O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]” [Al-‘Imran 3:102].

    Servants of Allah! The best thing that a person is granted for facing the different types of unpleasant things that he encounters in the world is patience. In an authentic hadith from Abu Sa’id the Prophet (peace be upon him) said, “Nobody can be given a blessing better and greater than patience" [al-Bukhari (1469)]. The best thing that you can be given is a patient soul, so that you will be patient when you face disagreeable circumstances, and you will deal with them with perseverance and be confident that they will not last forever, because it is impossible for misery to be permanent. The laymen said, “Misery does not last forever.” This is how a person should deal with all situations which he does not like.

    Adversity, even if its long, and hardship even if it extends for a long time, will certainly end because it is impossible for a situation to be permanent. This feeling opens the doors of hope, and helps a person to be patient. With patience, a person is able to overcome terrible situations and difficulties.

    Another thing which helps a person to attain happiness is  that he must be patient, and whoever tries to be patient, Allah will give him patience. There is a type of patience which is an inborn trait which Allah gives a person, and there is patience acquired by a person’s striving until he reaches the ranks of the patient. “Surely the patient will only be paid their reward in full without reckoning” [Az-Zumar 39: 10].

    O Allah! make us to be among your patient servants, O Lord of the worlds!

    Indeed a thing which helps in dealing with difficulties and misfortunes, is that each problem should be dealt with according to its stature. Many people encounter small problems but they turn them into big problems which prevent them from proceeding with their lives, and living a stable and a carefree life.

    Indeed if a person deals with a problem according to its stature and does not exaggerate it, or trivialize it, rather, he gives it the required concern, attention, and thinking, this will be a cause of his happiness and feeling at ease. There are people who exaggerated small problems and they impede their lives, whereas others trivialize big problems and comfort themselves.

    A poet said:

    “Small issues are magnified by small-minded people/ and big issues are regarded as small by great people.”

    Undoubtedly consoling the afflicted person by belittling his affliction is one of the greatest means of overcoming problems.

     O believers! Indeed Allah has commanded us to remember Allah, and he made His remembrance one of the greatest causes of feeling at ease and acquiring the required steadfastness on goodness. Allah the Exalted said, “O you who have believed, when you encounter a company [from the enemy forces], stand firm” [ al-Anfal 8: 45]. Then He told us the cause of steadfastness and He said, “and remember Allah much that you may be successful” [Al-Anfal 8: 45].

    Indeed one of the major things that helps the heart to be steadfast, and dispels different types of worries and troubles, is that a person should enjoy the remembrance of Allah the Almighty, the Oft-Forgiving. Remembrance of Allah cause hearts to be tranquil. Allah the Exalted said, “Verily, in the remembrance of Allah do hearts find rest” [Ar-Ra’d 13: 28].

    Truly a heart needs rest and sustenance. The sustenance of the heart is the remembrance of Allah the Exalted. We have been negligent in the remembrance of Allah. Who among us thanks Allah much? Indeed many people remember their Exalted Lord for a little time, in their prayers and acts of worship. How about those who have neglected prayer, and do not adhere to the limits that were set by Allah? Truly, they have deprived themselves of a great portion of the remembrance of Allah which strengthens the hearts, give life to bodies, and saves souls from the evils of the devil’s control.

    O believers! Indeed the remembrance of Allah is a great key which I advise you to adopt. Therefore do not deprive yourselves of it. Remember Allah a lot like he commanded you when He said, “O you who have believed, remember Allah with much remembrance. And glorify His Praises morning and afternoon [the early morning (Fajr) and 'Asr prayers]” [al-Ahzaab 33: 42].  Thus a believer remembers Allah in the early morning, evening, late afternoon, the early part of the day,  in all the times and conditions. If he does this he will be happy, his heart will be tranquil and he will feel at ease. “Verily, in the remembrance of Allah do hearts find rest” [Ar-Ra’d 13: 28].

    The least amount of remembering Allah that a can person can engage in is to utter the prescribed remembrances [athkaar] in the five daily prayers and after them, the athkaar of the morning and the evening, the athkaar of sleep and waking up. Indeed the devil ties three knots on the lower part of a person’s neck when he sleeps. When he wakes up-look at the effect of remembering Allah- and remembers Allah, performs ablution and prays, those three knots will be untied, and he begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and a sluggish state."

    O Allah! Guide us to the truth, save us from the evil of our selves, save us from the whisperings of the devils O Lord of the words! O Allah! make us feel at ease, and grant us the ability to remember you, thank you and render your rights. Our Lord, we have wronged ourselves and if you do not forgive us, we will surely be among the wrongdoers. O Allah! grant us safety in our countries. Guide our leaders and rulers, and grant authority over us to those fear you, those who are pious and follow your commands, O Lord of the worlds!

    خطبة : التعامل مع المكدرات

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  • Deeds are decided by the last actions
  • Indeed all praise is due to Allah, we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of our selves and actions. Whoever Allah guides, none can mislead, but he whom He leaves astray   you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    O believers! Fear Allah, for indeed He has ordered to fear Him. He said, “O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]” [Al-‘Imran 3: 102]. Fear of Allah the Exalted is that a servant should do what Allah has commanded Him, hoping for his reward and fearing  His punishment. In this way the servant will be obeying Allah in carrying out His commandments and desisting from what He prohibited, while hoping for Allah’s reward.  A servant who does this will be among the pious worshippers of Allah.

    O Allah! O Allah make us to be among your pious servants, your successful party, and your righteous allies.

    O believers! Indeed Allah the Exalted permitted His worshippers to engaged in different types of worship. “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed"[Al-Hajj 22:77].

    Muslims compete in obeying Allah through various acts of worship, hoping for His mercy, and fearing His punishment. Each of them engages in the good deeds which Allah has made easy for him. A Muslim competes with others in goodness by doing the good deeds that he can manage, and that is following Allah’s command, “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth” [Al-‘Imran 3: 133]. In this journey, competition and hastening, the Muslim does not forget that all the bounty is in the hands of Allah the Exalted, He gives it to whoever He wills, and that it is Allah who makes it easy for him to do the good deeds, and if Allah had not made it easy for him to engage in good deeds, he would not have been able to obey the commands of Allah and desist from what He prohibited in spite of his effort and strength.

    Therefore, in his striving towards Allah and in his competing and hastening, a Muslim should realize Allah’s favors upon him in that he granted him the ability to obey Him, and do good, and if it were not because of Allah, his granting of success, facilitation, and help he would not been able to engage in good deeds. 

    A poet said:

    “By Allah, were it not for Allah we would not have been guided/ and we would not have given charity nor prayed.”

    So it is Allah who favors His servant by granting him faith, obedience, certainty, deep-rooted guidance and competition in good deeds. “ They regard as favor upon you (O Muhammad) that they have embraced Islam. Say: "Count not your Islam as a favor upon me. Nay, but Allah has conferred a favor upon you” [al-Hujurat 49: 117].

    Indeed this issue is hidden and many intelligent people are oblivious of it. They strive in the obedience of Allah and in doing good deeds, they seek nearness to Allah through various acts of worship, then some form of inattention to Allah’s favor upon them enters into their hearts, and they think that they have favor over Allah, and they act as if they are granting Allah some favors, yet Allah is the Bestower  and Grantor of favors who must be praised. He deserves to be praised in all conditions and at all places. Had it not been for His facilitation, there would not have any fasting. Had it not been for His help, there would not have been any success. Had it not been for His enabling there would not have been any hajj, and had not the Lord helped His servant, he would not have done anything. “You (Alone) we worship, and you (Alone) we ask for help (for each and everything)” [al-Fatiha 1: 5].

    Therefore, the worship of Allah cannot be achieved except with Allah’s help. So if you are granted the ability to do a good action, do not stop doing it. It is Allah’s bounty that He has favored you with that good deed and specifically chosen you to perform it. Beware of being self-conceited because of your deeds, or thinking that you have a right over Allah and have conferred favors upon him. Indeed Allah gives a servant many favors if he is humble, has a submissive heart and a soul which supplicates to Allah the Exalted, and recognizes Allah’s bounties in everything, and sees His kindness in all apparent and hidden actions.

    A servant is not granted success by Allah, and his deeds are not accepted if he thinks that he has some favors upon His Lord, and regards his actions as a favor, and he becomes self-conceited. How many peoples’ deeds count for nothing! They do not find goodness from them in this world,  nor will they be rewarded for them in the Hereafter. Such a person merely tires himself and troubles his soul for something which is of no benefit to him. This is because his acts of obedience like prayer, charity, fasting, hajj or the rest of the actions for drawing closer to His Lord are not accepted if he is filled with self-admiration, pride and feeling that he is conferring favors upon Allah.

    Our Prophet Muhammad (peace be upon him) is a unique model, a good example, and a role model for those who perform good actions. He was the person who worshipped Allah the most openly and in secretly, in happy times and in adversity, during times of enthusiasm and reluctance, in Ramadan and other months besides Ramadan. Despite all this, he did not regard himself as having rights over Allah which necessitated favors. He knew that if it were not for Allah’s mercy he would not have done any good deed. An authentic hadith which was narrated by ‘Aisha and Abu Hurairah states that the Prophet (peace be upon him) said, “None amongst you will enter Paradise by virtue of his deeds alone. They said: “O Allah's Messenger! Not even you?” Thereupon he said: “Not even me, except if Allah covers me with His Grace and Mercy.”

     

    This is how humble and submissive a person who is travelling on the road to Allah should be. He should not consider his action and knowledge to be worthy, rather, he should know that they are from the past and coming bounties of Allah. They are from the past bounties because Allah made it easy for the servant to do good deeds. They are coming bounties because Allah will accept  the servants’ good deeds. So where can you go? Allah’s bounty has preceded your action, and Allah’s bounty will be upon your actions in the future. Had it not been for Allah’s favor, you would not have done anything.

    O Allah! Accept our actions. Forgive our sins. Make our affairs easy. O Allah! Make us to be among your pious servants, your successful party and righteous allies.

    I say these words, and I ask for Allah’s forgiveness for you and me. Seek His forgiveness, indeed He is the Oft-Forgiving, Most-Merciful

     

    The second khutbah

    All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord” [al-An’am 6: 1]. I praise Allah the Exalted Who is in heaven. I praise with Him with all the goodness. I bear witness that none is worthy of worship except Allah, who Has no partner. I bear witness that Muhammad is Allah’s servant and Messenger. May Allah’s blessings be upon Muhammad, his family, companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    O believers! Fear Allah. Fear Allah and engage in all the acts of obedience to Allah that you can. Know that any act of obedience whose intention is to seek nearness to Allah and is done openly or secretly, internally and externally, Allah will not  allow the reward of that action to be lost whether it is done by a male or a female. “Never will I allow to be lost the work of [any] worker among you, whether male or female” [Al-‘Imran 3: 195]. Thus  a believer should strive to do all good deeds, and avoid all evil. The verse which covers all the good deeds is Allah’s statement “So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it” [az-Zalzalah 99: 7-8]. Therefore, do not belittle any good deed r even if it is small. Do not belittle a sin even if it small. Do not engage in sins or come close to them because they will may destroy you. The Prophet (peace be upon him) said, “Beware of small sins because they gather upon a man and destroy him” [Ahmad (22808]).

    Hasten to do the acts of worship, kindness, goodness, and every good deed whether it is small or great, because even if you regard an action to be minor but do it with sincerity, it will be considered great by Allah. Allah made a person to enter Paradise because of a branch which he removed from the road where the Muslims passed, so that they would not be harmed by it. He also forgave a prostitute from the children of Israel because she gave water to thirsty dog out of kindness. She attained Allah’s mercy, and Allah is merciful to only those who are merciful from among his worshippers.

    So do not belittle a good deed even if it seems small to you, and do not belittle a sin, even if it seem minor to you. Obedience to Allah and good deeds differ depending on the obedience, goodness, disdain, or disregard for Allah’s right that is in the heart of the person who engages in the deed. There could be two people who do a similar good deed yet one of them will get the highest reward while the other will not attain any reward at all. The difference between these people will be what is in their hearts in terms of the obedience of Allah and turning to Him. The hypocrites used to fight together with the Prophet (peace be upon him), they used to go with him and participate in the battles, but Allah said with regards to them, “ Indeed, the hypocrites will be in the lowest depths of the Fire” [An-Nisa 4: 145]. They honorable Sahaba were with him and they were sincere, hoping for Allah’s reward, and they will attain the highest grades in Paradise because of the truth that was in their hearts, their good intentions, earnest resolve and desire for Allah’s reward.

    Therefore a believer should look into his heart, and consider his intention, and know that a good and bad deed is not rewarded based on the apparent action, rather, what is in the hearts is considered, because blessings and reward depend on the state of the hearts. The Prophet (peace be upon him) said, “Verily Allah does not look to your forms”[2564]. Another narration states, “and He does not look at your actions, rather He looks at your hearts.” This shows the gravity of the issue, and that a believer is required to reform his heart, and if his heart is reformed, nothing except good will be in his statements and actions.

    O believers! Indeed deeds are considered according to the last action. This is what the Prophet (peace be upon him) said in hadith: “Verily, (the rewards of) the deeds are decided by the last actions (deeds)" [al-Bukhari (6607)]. So, ensure that you end your month with the obedience of Allah the Exalted and seeking nearness to Him with various acts of worship, strengthening your link with Him, and having a sincere desire for His reward. Whoever was previously negligent should see to it that he worships Allah and does good in the remaining part of the month, and whoever was doing in the past days should maintain his good intention. Al-Bukhari and Muslim transmitted a hadith by Abu Hazim from Sahl ibn Sa’d as-Sa’idi (may Allah be pleased with him) –listen to this great hadith- that the Prophet (peace be upon him) looked at a man in one of his battles, and the man fought most bravely for the Muslims, that is, he was of great assistance and power in defending the Muslim, and he would attack all the non-believers who posed a danger to the Muslims. Then the Prophet (peace be upon him)  said, “If anyone would like to see a man from the people of the Fire, let him look at this (brave man)”. One of the Sahaba said, “Indeed I will watch what will become of this man.”  He said, “I followed him,” and his state was like what I have stated that he was attacking all the non-believers. When he was wounded and he became weakened, he hastened to kill himself, placing his sword between his breasts (and pressed it with great force) till it came out between his shoulders. That is, he killed himself and he was not patiently bear the pain that afflicted him, This man’s bravery is what the Sahaba saw, but it is possible that there was something behind that and it is the issue of show off in his heart or other diseases which destroy actions. The Sahabi (who saw this) went to the Prophet (peace be upon him) and said, “I bear witness that you are the Messenger of Allah”. He was addressing the Prophet (peace be upon him), and the Prophet (peace be upon him) The Prophet (peace be upon him) asked him, “Why do you say that?” The man then told the Prophet (peace be upon him) the story of the man. Then the Prophet (peace be upon him) said, “A man may do the deeds of the people of the Fire while in fact he is one of the people of Paradise, and he may do the deeds of the people of Paradise while in fact he belongs to the people of Fire.” Then he mentioned the rule which we should always keep in mind and that is the saying of the Prophet (peace  be upon him) “and verily, (the rewards of) the deeds are decided by the last actions (deeds)". [Sahih al-Bukhari (6607)]

    Seek to have a good ending in statements and speech, and remember Allah’s statement and the Prophet’s  (peace be upon him) supplication, “ And say, “My Lord, cause me to enter [al-Madinah] a sound entrance and to exit [al-Madinah] a sound exit and grant me from Yourself a supporting authority” [al-Isra 17: 80]. Have in mind a sound entrance in everything that you engage in be it in speech or dealings, and have in mind a sound exit in all the speech and dealings that you engage in or leave.

    O Allah! Guide us to the right path. O Allah! End this month for us in obedience and goodness. Grant us your favors O Owner of Majesty and Honor! O Allah! Assist us, and do not assist our enemies against us. O Allah! Guide us, and facilitate guidance for us. O Allah! Let us remember You, thank You, hope for Your reward, fear Your punishment, and turn towards You. O Allah! Accept our repentance, make our arguments against our enemies firm, forgive us, overlook our faults, O Owner of Majesty and Honor! O Allah! use us in doing good, and turn evil away from us, O Owner of Majesty and Honor!

    O Allah! Grant us security in our countries. Guide our leaders and rulers. Grant authority over us to those who fear you, are pious and follow your commands, O Owner of Majesty and Honor! O Allah! guide our rulers to that which is good for the people and the country. O Allah! whoever plots evil against us and the Muslims, make him engrossed in his own affairs, and save us from his evil.  O Allah! we seek protection from such a person, and we seek refuge in You from his evil. There is no power and might but from You. None can withhold what You grant and none can grant what You withhold, and the greatness of the great is of no avail to them against You.

    O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship, O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship, O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship. O Allah! we ask you for forgiveness, wellbeing and permanent health.

    Our Lord! We have wronged ourselves, and if you do not forgive us, we will surely be among the losers.

    O Allah send your blessings upon Muhammad and the family of Muhammad, as you blessed Ibrahim and the family of Ibrahim.  You are indeed worthy of praise, full of glory.

    خطبة: الأعمال بالخواتيم

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  • The most powerful weapons of war
  • Indeed all praise is due to Allah; we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of ourselves and actions. Whoever Allah guides, none can mislead, and he whom He misguides   you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, the Most Beneficent, the Most Merciful, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the day of Judgment.

    To proceed:

    O believers! Fear Allah the Exalted, fear Allah the Exalted just like he ordered you to do so, “O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.” [Al-'Aĥzâb 33:70-71]

    Servants of Allah, the Almighty Allah ordered the believers to hold tightly onto His rope, “And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah the Exalted upon you - when you were enemies and He brought your hearts together” ['Âli `Imrân 3:103 ] . Therefore, adhering the book of Allah and his righteous laws protects one from being misguided and leads to unity. This is from the grace and blessings of Allah the Exalted. These are the good fruits (great outcomes) that prefect people’s lives and religion, and cannot be attained except with the grace and blessing of Allah the Exalted. Allah the Exalted told his Prophet (peace and prayers be upon him), “If you had spent all that is in the earth, you could not have brought their hearts together; but Allah the Exalted brought them together” [Al-'Anfâl 8:63].

    O believers! Throughout the ummah’s history, whenever it was united, it became victorious and attained precedence and superiority. This is not surprising because the Qur'an guides to that which is good. Whoever adheres to it will be rightly guided, and whoever neglects it will go astray and will be blinded to the truth.

    O believers! You are aware that what has befallen our ummah in recent times in terms of separation, weakness, fragmentation and dispute was a major cause for its enemies to overpower it from within and from outside. And an enemy who attacks from the inside is more dangerous to the ummah than external hostile enemy. This is indicated in the Book of Allah the Exalted, and it was experienced by the ummah in the past and present times. Therefore, Allah the Exalted warned us against their great danger and the intensity of their enmity. Allah the Exalted said: “They are the enemy, so beware of them.”[Al-Munâfiqûn 63:4].  So Allah the Exalted limited the enmity to them (that is, the internal enemies, who are the hypocrites) as if he is saying: “there is no enemy except them”. This is due to the severity of their danger against the Muslims since they are more dangerous than the disbelievers who clearly announce their disbelief. The hypocrites pretend that they belong to the Muslims and they claim that they are supporting Islam and that they are seeking the best of its interests, but they are liars as Allah the Exalted said: “They are indeed the spoilers” [Al-Baqarah 2:12].  Therefore, they are more deserving of hostility than the other enemies of Islam. In fact they help all the enemies of Islam, and they are waiting for the Muslims to be defeated.

    Yes, they are the enemy so take precautions against them because usually you do not get attacked by an outside enemy in, rather you get attacked by a hiding  enemy who is a hypocrite who strives to disunite you, separate you, and cause harm against you.

    O believers! The calamites that are caused by the hypocrites to the ummah these days are immense, and Allah the Exalted has granted scholars, advisors, and sages to this ummah who pointed out the danger of these enemies, revealed their greediness, and warned the ummah against their tricks many years ago. Yes, the advisors have warned against them since the beginning of their time (the hypocrites), and warned the people from their slogans that many were deceived by such as the slogan: "Death to America, Death to Israel". It became clear that hypocrisy, deception, and great misleading were a key for them. They pretended that they are supporting Islam but they were working to destroy it. They pretended that they were uniting the Muslims, but they were not sparing any efforts to cause disunity between them.

    Allah the Exalted has revealed the lies of these calls to everyone and to the knowledgeable and the ignorant. Their hypocrisy and misguidance were exposed to people, and all the people saw the deception of those turbans that when they enter a town they would destroy it, and when they enter a country they would segregate its people and would spoil, destroy, and cause disputes between them. Clear examples of this are in Iraq and Syria. Their signs of evil and manifestations of corruption are rising in Yemen through the mischief-making Houthis who killed, poisoned, tortured, and displaced the Yemenis and destroyed the country. They occupied cities, stole properties, violated sanctities, tore down mosques, and destroyed the institutions for learning the Qur’an and Islamic knowledge. They did not stop here, but their evil has trespassed the limits. They threatened the land of the two Holy Mosques, and claimed that Mecca and Medina should be occupied, but Allah the Exalted chose the ones who realized the risk, and took the initiative to stop corruption, sedition and evil in Yemen.  Therefore, with the will and help of Allah the Exalted, the Decisive Storm  came from the land of the two Holy Mosques to rescue Yemen, to aid and support the weak, and to free the people from the tyranny of the Houthis who sought help from those who destroyed Iraq,  divided Syria, and split Lebanon.

    Therefore, one of the signs of victory and help from Allah is the conciliation of the hearts of the Ummah to support this blessed storm which is led by the country of the two Holy Mosques and the Gulf states. The support has indeed arrived from the east and west of this ummah and formed an Islamic alliance to protect the country of the two Holy Mosques, and to support the people of Yemen who were oppressed by the Houthis and their allies. Therefore, we thank Allah the Exalted for his help. I say these words, and I ask for Allah’s forgiveness for you and me. Seek His forgiveness, indeed He is the Oft-Forgiving, Most-Merciful

    The second khutbah:

     

    All praises be to Allah the truth, and I bear witness that there is no God that is worth of worship but He, the Lord of the Worlds, and I bear witness that Muhammad is Allah’s servant and Messenger. May Allah’s peace and blessings be upon him and his family and companions, and those who follow him in goodness until the day of Judgment.

     

    To proceed:

    O believers! Fear Allah the Exalted the right way, because with fearing him you shall attain your hopes, and you shall be saved from dangers. Allah the Exalted says: “And Allah will save those who feared Him by their attainment; no evil will touch them, nor will they grieve.” [Az-Zumar 39:61] And he says: “And whoever fears Allah - He will make for him a way out (2) And will provide for him from where he does not expect” [At-Talâq 65:2-3].

     

    O believers! This Blessed Storm is neither a trip nor an entertainment, but rather it is a defense for the land of the two Holy Mosques, a means to cut down the aggressors, and to support your weak brothers. The war has rights and obligations upon the young and the old, so therefore we must be aware of the risk because the enemy is alert and shall not spare any efforts in attacking us in every way and in any form. So we must be cautious and be careful of any possible reason that might be of help for our enemy whether it be by ourselves or from others. Furthermore, the greatest of what we need to remember in such circumstances is what the caliph Omar ibn al-Khattab (may Allah be pleased with him) wrote to Saad ibn Abi Waqas the commander of the battle of Qadisiyah and to his armies: "I command you to fear Allah the Exalted at all times because the fear of Allah is the best preparation for your enemy and the strongest stratagem in war. And I command you to be more cautious of your sins than your enemy, because the sins of the army are more harmful to them than their enemy. Indeed the Muslims become victorious by the sins committed by their enemy, and if that was not the case, they would not have had any strength because neither our number nor our weapons are the same as theirs. And if we become similar to our enemies by committing sins like them, then they can easily overpower us and we won’t be able to defeat them with our strength. And be certain that you have angels who are accompanying you towards the battle who know what you are doing, so be careful of your deeds in front of them and do not commit any sins while you are on the path of Allah. And do not say that our enemy is more evil than us so therefore they won’t overpower us and defeat us, because there were nations that were defeated by others who are more evil and devilish than them. An example of this is the Magi infidels when they overpowered the nation of the children of Israel when they transgressed the limits of Allah “those of great military might, and they probed [even] into the homes, and it was a promise fulfilled” [Al-'Isrâ' 17:5].  And ask Allah the Exalted  to help your just like you ask him to give you victory over your enemy. And I ask Allah to grant you that. O believers! We really need to be aware of this for indeed in that lies the reasons for victory over the enemy.

     

    O believers, supplication is the greatest reason to be granted victory. The Prophet (peace be upon him) said, “Are you not helped and sustained except through the weakest amongst you?” [Sahih Al-Bukhari (2739)]. You are granted help through their supplications and their righteousness. And no one should be deceived by their own strength, equipment or number, but ask Allah for  victory with earnest supplication. Therefore we ask Allah the Almighty, the Lord of the great Throne to protect Yemen from any harm or evil, and to clean the country from the Houthis and their followers, and to return Yemen to its people in a good condition. And we ask him to protect our country from any harm and evil. Oh Allah! We ask you with Your strength to give us victory over those who attacked us. Oh Allah, make us victorious and don’t let anyone become victorious over us. Oh Allah, support us and do not support others over us. Oh Allah, unite our hearts and enable us to relate well to each other. Oh Allah, grant our leader king Salman the ability to act according to that which You love and You are pleased with.

    O Allah, and grant the same reward for king Salman’s brothers, supporters, ministers and all of those who work with him. O Allah support our troops and protect them, indeed you are over all things competent. O Allah, protect them from all sides.

     

    O Allah, whoever wants to harm them, then defeat them and stop them, O Lord of the worlds. O Allah, we have wronged ourselves and if you do not forgive us and shower your mercy over us we shall surely be among the losers. O Allah, we ask you for guidance, chastity, goodness, and wealth. Oh Allah, we seek refuge in you from the hidden and visible tribulations, and if your slaves are going to be afflicted with trials, then make us die before that. May Allah’s  blessings and peace shall be upon our Prophet Muhammad and his companions.

    أقوى أسلحة الحرب

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  • We Wish Wehad Obeyed Him
  • Indeed all praise is due to Allah, we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of ourselves and actions. Whoever Allah guides, none can mislead, but he whom He leads astray you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the Day of Judgment.

    To proceed:

    The most truthful words are in the book of Allah, and the best of guidance is the guidance of Muhammad (peace be upon him). The most evil matters are the new events [in the religion], and every new event is an innovation [in the religion], and every innovation is a misguidance.

    O Slaves of Allah! The blessings of Allah upon his slaves are many and countless. Allah says, “And if you should count the favors of Allah, you could not enumerate them.” [An-Naĥl 16:18]. His blessings come to us  during the day and the night. Every breath, blinking of the eyes, and the throbbing of the veins,  necessitates thanking Allah for His blessings. So all praise is due to Him, and we cannot enumerate His praises in the manner which He  praised himself.

    O believers! Servants of Allah, these blessings necessitate rights  that we shall be questioned about before Allah the Exalted as he said, “Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!.” [At-Takāthur 102:8].  Qatada said, "Allah shall question everyone about each blessing which he enjoyed”. So everyone who is granted a blessing shall be questioned about it, and this includes every blessing that Allah has granted to his servants.

    O people! The greatest blessing from Allah is security. Abdullah Ibn Mas’ood interpreted the term “delight” in the verse, “Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!.” [At-Takāthur 102:8] and he said, “security and health” and this is one form of interpreting the verse.

    O people! All other blessings depend upon the blessing of security. If security vanishes, all other blessings will be ruined.  The messenger of Allah (peace and blessings of Allah be upon him) said, ""Whoever among you wakes up in the morning secured in his dwelling, healthy in his body, having his food for the day,then it is as if he has acquire the whole  world.' [At- Tirmidhi (2346)].

    O believers! If security ceases to exist, then life will be ruined and no one will be able to live a normal life. Security  is the core for every good and is the most needed requirement for a stable life and practice  of religion. Prophet Ibrahim (peace and blessings be upon him) supplicated to Allah the Exalted and asked to be granted security when he left his family in a barren land. Allah the Exalted says, “And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."” [Al-Baqarah 2:126].

    O people! One will not know the value of security except when they lose it, and Allah has given you clear proofs from the nations around you; therefore, the most fortunate one is he who learns the lesson from others.

     O believers! The Imbalance in thought and misguided thinking are the two most dangerous things that can affect the blessing of security. They both are a shield that blinds  the sight and leads it to destruction to the point that one will see the truth to be false and falsehood to be truth.

    O believers! The worst forms of intellectual imbalance and deviation in belief is the extremism in branding others as unbelievers  (takfeer). This leads to bloodshed, plunder of wealth, and destruction of lands. In explaining the dangers of branding others as disbelievers, Sheikh Al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “They consider others to be disbelievers  because of their sins and bad deeds, this leads to the killing of Muslims and stealing of their wealth, and the land of Islam is considered to be a land of disbelief and their land is deemed to be the land of Islam.”

     Throughout history, falsely accusing others of disbelief  has been  a door for every evil, corruption, strife, and affliction. Iyaadh (may Allah have mercy on him) said, “It is incumbent  to be wary on the issue of considering the people who interpret religious texts wrongly to be disbelievers, because legalizing the killing of Muslims who perform prayer is wrong” and then he added “Making a mistake by not refuting a thousand disbelievers is better than the mistake of wrongly shedding the sacred blood of a Muslim.”

    O believers! The Kharijites are best known for branding others as disbelievers. Prophet Mohamed (peace and blessings be upon him) censured their path and he explained, in a brief speech, the reason for their deviation from the straight path. “They recite the Quran but it doesn’t reach their throats, and they kill the people of Islam and they leave the idolaters.” [Muslim (1064)].

    Yes, they read the Quran but they do not understand its meaning!

    Yes, they misquote verses from the Quran to prove their misguidance, as Abdullah ibn Umar (may Allah be pleased with him) said, "They aimed at certain verses [from the Quran] which were revealed for the infidels and they used them on the believers."

    O believers! Some of the youth have fallen into the mess of branding others to be disbelievers  according to their desires and without guidance which led them to commit crimes against themselves, their families, and their country, and led them to cause corruption in the land and destroy crops and offspring. The proof for this is the great evil and massive corruption that we are seeing and hearing about today in the land of Islam and Muslims caused by these extremist  groups in the east and west of the land under name of jihad.

    Would that I knew what kind of truth they supported? What kind of good they spread? Which country did they free? Which oppressed people did they help? The Prophet (peace be upon him) described them precisely when he said, “These are men who have hearts of devils in the body of human beings.” [Muslim (1847)].

    O believers! These groups, which Satan made their deeds attractive to them, call their evil deeds and corruption: Jihad, reformation, and upholding the word of Allah the Exalted. May they be doomed and lost.

    Jihad is the peak of Islam and it is to uphold the word of Allah, and it has to be done according the light of Sharee’ah and the guidance of the Prophet (peace be upon him). Ali (may Allah be pleased with him) was asked about the verses of Quran “Say, [O Muhammad], Shall we [believers] inform you of the greatest losers as to [their] deeds?  [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.” [Al-Kahf 18:103-104] and he was truthful when he said that those are the people of Haroora (the Kharijites) who came out from this city and branded the Muslims as unbelievers  and legalized killing them to the extent that one of their poets praised the assassin of Ali (the fourth Caliph, the messenger’s brother in law and his cousin) by saying:

    A hit from a pious one who wanted *** to attain the pleasure from the one who is above His throne

    I remember him sometimes and I think *** that he is the heaviest one on the scale of Allah

    So he made Ali’s assassin the heaviest one on the scale of good deeds of Allah!

     O believers! If extremism in branding others as disbelievers  controls the brains, it will lead to the lack of awareness , recklessness, and absurdity which results in a bloody series  of destruction, bombing, considering others to be unbelievers and the treacherous killing of  innocent souls. This distorts Islam and helps the enemies of Islam. The people who do this  do not observe toward the land of Islam any pact of kinship or covenant of protection. Whenever these people enter a land they make it worse, and when they are involved in an issue  they disadvantage the ummah; hence, they did not give victory to Islam nor did they defeat disbelief, evil and corruption. They even went as far as using some of Muslims as pawns and redirect them to attack the land of Islam and Muslims. They chose the land of Islam to be attacked and amongst them is the Kingdom of Saudi Arabia. They targeted the youth and they misguided them and mislead them under false banners and misleading calls. They used the youth to kill their own people and disturb the safety of others. May they be lost and destroyed. What kind of Jihad is this that left the entire world? [meaning: leaving the Jihad against the Infidels] and attacked the land of Muslims to kill them, slaughter them, harming them, corrupting and destroying [everything]? The [Kharijites]’s crimes are subsequently occurring, and the latest one is that which targeted an area called Arar which is at the northern border of Saudi Arabia, and they attacked the security men and then blew themselves.

    O believers! These desperate and absurd operations expose the path of these extremists, show us the danger of their thoughts, and the need for us to protect ourselves and our children and our society from their misguidance and deviation.

    I ask Allah the Exalted, the Lord of the great Throne to use their plots against them, protect our lands from their evil, unite our word upon guidance and truth, sustain our security, and to protect our lands from every evil. He [Allah the Exalted] is indeed capable of doing so. I say this and I seek Allah’s forgiveness for me and you, so seek his forgiveness. He is the most Forgiving and most Merciful.

     The second Khutbah:

    Many praises are due to Allah the Exalted. I praise him as he deserves, praises that are countless as he praised himself. I bear witness that none is worthy of worship Allah alone who has no partner and that Muhammad is his Servant and Messenger. May Allah’s blessings be upon Muhammad, his family, companions, and those who follow him in goodness.

    To proceed:

    Fear Allah O believers, and be assured that there’s no escape for the creation except by returning to the Book of Allah, and the Sunnah of His Messenger. So, the most truthful words are Allah’s, and the best of guidance is the guidance of Muhammad (peace be upon him). Indeed this Qur'an guides to that which is valuable. The one who is able to understand and reference back to Quran should do so, and those who are unable to do so should ask the people of knowledge if they know not. Allah the Exalted says “And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it.” [An-Nisā' 4:83] and they are the scholars who understand the words of Allah, and understand the purpose behind his words to show and guide the people to the right and straight path.

    Indeed one of the greatest ways that the people of takfeer achieve goals, promote their falsehood, and propagate their evil is to attack the people of knowledge by downgrading them and warning against them until it becomes easy for them [the people of takfeer] to be appointed by the people so they can misguide themselves and others.

     O believers! Indeed the Kharijites’s path is clear and well-known. Ibn Abbas [may Allah be pleased with him] the interpreter of the Qur’an was sent on a mission by Ali bin Abi Talib (may Allah be pleased with him) to negotiate with the Kharijites. [Ibn Abbas] then refuted their arguments which resulted in two thousands out of six thousands of the Kharijites returning back to the truth. After the truth was reveled, some of them said to each other “don’t argue with Quraish (they are referring to Ibn Abbas) because Allah the Exalted said “But, [in fact], they are a people prone to dispute.” [Az-Zukhruf 43:58]”.  They wrongly interpreted the verse, which was talking about the leaders of the Quraysh such as Abi Jahl, Abi Lahab, and Ubai Ibn Khalaf, saying that it is talking about the interpreter of the Qur’an [Ibn Abbas].

    Imam Muslim narrated in his Sahih  from the hadith of Yazid Al-Fakeer that he said “I adored an opinion from the opinions of the Kharijites” meaning that I liked it. Then we passed by Madinah and we found Jabir Ibn Abdullah speaking to people, other than that which we knew, whilst sitting by one of the masts of the Prophet’s Mosque. The people asked him, “What is that which you are telling us about?” So, Jabir explained the truth to them from book of Allah [The Qur’an] and the Sunnah of the Prophet (peace be upon him). Upon returning from Jabir’s gathering they said [to each other] “Woe to you, do you think that the Shaykh is lying about the Messenger of Allah? No, by Allah nobody went against him except one man only.” Allah has protected all of them with Jabir’s advise and statements except one man whose heart was blinded and he went down this dark path.

     O believers!  Consulting the people of knowledge is a beneficial. Let me narrate to you what happened in the trial of Ibn Alash’aath. It was a trial that occurred during Alhajaj’s era. Some of the scholars, with  Ibn Alash’aath stood up to  Alhajaj’s tyranny and oppression. Allah  guided and protected Alhasan Albasry so he said the people, “Do not deflect Allah’s punishment with the sword, instead humble yourselves [to Allah] and be in a state of tranquility.” What happened next? The followers of Ibn Alash’aath followed him until the battle occurred between them and the people of Sham which resulted in many of them being killed and wounded. Later on, one of Ibn Alash’aath’s followers said, “I met with scholars and people, but I haven’t seen a  person like Alhasan” then he added, “I wish we had obeyed him [by not going against the ruler], I wish we obeyed him in not raising the sword, I wish we had obeyed him in staying with the Muslims’ congregation” as if he was regretting going against Alhajaj to kill him.

    O believers! Indeed security is everyone's responsibility. Allah the Exalted says, “Then you will surely be asked that Day about pleasure [Peace].” Therefore, all of us are responsible about the blessing of security. We are responsible for thanking Allah for it, preserving it, protecting it from anyone who seeks to spoil it. Indeed it is our responsibility and security men are the first ones to take on the responsibility because they have taken it as their duty to protect us. So we thank them and praise them and we supplicate Allah with good for them. Their duty is great and their right upon the ummah is that the ummah  should help them and support them with whatever is possible such as sustenance and supplications, because we are all in one boat that if it sinks, no one will survive.

    O Allah grant us safety and security in our homelands and grant our leaders and scholars success. Guide our leaders and rulers, and grant authority over us to those fear you, those who are pious and follow your commands. O Allah we ask you for guidance, chastity, piety, goodness, and wealth. O Allah grant us the ability of thanking you for your blessings and continue in giving us bounties and being good to us. O Allah do not hold us accountable for what the foolish ones amongst us did. O Allah unite our word upon the Guidance and the Truth. O the one who has the Glory and Honor. O Allah help our rulers to that which pleases you, unite their words upon guidance and truth. O Allah guide  their speeches, opinions, and works O lord of the Worlds. O Allah grant King Abdullah Ibn Abdulaziz health. O Allah hasten his recovery and bless him and his brothers, and help them towards all goodness for the people and the country O lord of the Worlds. Our Lord, we have wronged ourselves and if you do not forgive us, we will surely be among the wrongdoers. Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful. O Allah! Send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon the family of Ibrahim among the nations. You are indeed Worthy of praise, full of glory.

    خطبة يا ليتنا أطعناه

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  • Social Network Communications Besiege Us
  • Man is civilian by nature. Thus, he has no life without communicating with his own kind. Going contrary to this is going against human nature. People throughout their human history have used a variety of communication methods between them through several channels, most of which rely upon direct communication and knowing each other on a personal level, which have obvious reasons such as sharing the same land, tribe, ethnicity, work, or trade, etc. Many times, that may forcefully create a variety of necessary communication methods that a person cannot possibly avoid and distance himself from.

    Modern technology and the communications revolution have allowed various patterns of communication to exist that people have never known of before. They have allowed every interested individual to form whatever they wish of links in a diverse virtual world that is not restricted to time, place, sex, or age, in a global communications network stretching far and wide and encompassing the entire world with all that is in it. It has also encompassed all modes of communication, whether through words as with Twitter and Facebook, through audio and visual means as with Kik Messenger, or through pictures either taken by the users or chosen by them as with Instagram. As such, social network communications have encompassed all aspects of communication possible between people.

    All of these types of social network communications have caused a shift in the lives of many people, making them preoccupied with these various networks in their daily lives regardless of difference in ages, interests and levels of education. Rather, you see this virtual world having besieged the real world to the point of either completely choking it or almost choking it.

    Thus, there have been successive studies and recommendations that have made in rightly guiding this form of communication to reap its fruits and avoid its harms. The amount of good and benefit that is acquired from it is as much values that fall apart and feet slip in it, not only in shahawat (lustful desires), but also in what is far more dangerous of shubuhat (doctrinal doubts) and diverse intellectual deviations from the far right to the far left.

    It goes without saying that many of those who communicate via these networks do so without a specific goal, vision, or message, but rather for fun, copying others, experimenting, or becoming familiar with it. Thus, it is of utmost importance that the ethics of dealing with these networks, perceiving their benefits and knowing their dangers are made aware to all. Whoever enters these networks without having been made aware of that is like he who sales in an ocean covered with waves upon waves in a small boat, either sinking or ending up in a wreckage.

    What further emphasizes the necessity of having concern for raising awareness among users of these various pages is the young age of many of them, their lack of life experience, as well as the many culprits that have found in these pages an outlet and way to reach minds and segments of society that are difficult for them to directly communicate with. This requires raising the level of intellectual and moral immunity, self-censorship and the ability to sort and distinguish between right and wrong, good and evil. In the end, Allah is the best guardian, and He is the most merciful of the merciful.

    شبكات التواصل تحاصرنا

    Written by:

    Dr. Khalid al-Muslih

    Professor of Fiqh (Jurisprudence) at QassimUniversity

    11 / 2 / 1435 AH

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  • Words on Medical Treatment
  • In the name of Allah, the Most Beneficent, the Most Merciful.

    Diseases and illnesses are afflictions by which Allah tries His slaves. They contain benefits and lessons, secrets and wisdoms that a person perceives by contemplation and fine observance. It is said, “It is perhaps through illnesses that bodies gain health.” From among the most prominent wisdoms of afflicting the slaves through illness is for them to turn to their Lord and Master, attaching their hearts to their Lord besides all else. For it is He in whose hand is the cure, as Ibrahim al-Khalil said when introducing his Lord whom he worships:

     “And when I am ill, it is He who cures me.”[Al-Shu`ara’ 26:80]

    So the one afflicted calls upon Allah – while being sincere to Him in religion – to remove what has befallen him of disease and illness. And this is no surprise, for Allah Almighty brings out du`a through affliction, and gratitude through giving. Wahb bin Munabbih said, “He sends down affliction to bring out du`a through it.” Thus, man is as Allah describes him:

    “But when evil touches him, then he is full of extensive du`a.”[Fussilat 41:51]

    In the lives of the prophets whom Allah has commanded us to be guided by their guidance, there is the story of Ayyub whom Allah Almighty afflicted with an illness whose affliction prolonged and distress intensified. So he turned to his Lord and called upon Him, as Allah says:

     “And Ayyub, when he called on his Lord, ‘Indeed, adversity has touched me, and you are the Most Merciful of the merciful.’”[Al-Anbiya’ 21:83]

    So the Most Generous and Bountiful responded to him:

    “So We responded to him and removed what had afflicted him of adversity.”[Al-Anbiya’ 21:84]

    Thus, du`a is among the greatest means of achieving one’s requests, for how many a sick person whose hardship prolonged and affliction elongated, raised his complaint to his Lord, and then relief came to him and mercy descended upon him?

    What is surprising is that some people turn the issue around. Thus, when illness descends upon them or they are afflicted with illness, their hearts become attached to tangible means, forgetting about Allah, The Curer, of whom there is no cure but His cure. So you find a group of people who have been afflicted with illness attaching their hearts to doctors or medicines, hoping for cure and elimination of the illness from them. Thus, they made the means to be at the same level as the Lord of all lords. As such, what they became afflicted with of destruction and corruption of their hearts was greater than what befell them of disease and illness.

    Another group of them roamed the deserts and wilderness, crossing land and sea, heading east and west, going after magicians and sorcerers, hoping to lift affliction and remove adversity through them. Thus, they ruined their hearts in order to cure their bodies, thereby corrupting their hearts and weakening their bodies:

     “And there were men from mankind who sought refuge in men from the jinn, but they only increased them in sin and disbelief.”[Al-Jinn 72:5]

    Indeed, he who approaches a fortune-teller, magician, or sorcerer, asking him and then believing what he says, has disbelieved in what was revealed to Muhammad (peace be upon him).

    Both groups, the former and the latter, forgot about Allah, relying on their own selves and what their hearts became attached with. If they had thought better and looked into it with consideration, they would have realized that the matter is in Allah’s Hand, and that:
    “None besides Allah can avert it.”[Al-Najm 53:58]

    And that:

     “Whosoever relies upon Allah, then He will suffice him.”[Al-Talaq 65:3]

    Meaning that He is sufficient for whoever puts his trust in Him concerning his misfortunes and tasks. He shall suffice him for that which troubles and worries him.

    So my advice for every afflicted person, whether sick or otherwise, is to bring your case before Allah who calls every night saying, “Who calls upon Me so that I may answer him? Who asks Me so that I may give him? Who asks Me for forgiveness so that I may forgive him?”

    I also advise them to bear patiently waiting for relief, and to have good thoughts of Allah, for how many an afflicted person for whom affliction was better than well-being in his present life and next life?

    In a hadith narrated by Ibn `Abbas (may Allah be pleased with him), he said, “A black woman came to the Prophet (peace be upon him) and said, ‘I get attacks of epilepsy and my body becomes uncovered, so please invoke Allah for me.’ So he said, ‘If you wish, bear patiently and you will have Paradise; and if you wish, I can invoke Allah to cure you.’ She said, ‘I will bear patiently.’ Then she added, ‘But I become uncovered, so please invoke Allah for me that I do not become uncovered.’ So he invoked Allah for her.” [Bukhari (5652) and Muslim (2576)]

    So since the affliction with patience was better for her, the Prophet (peace be upon him) gave her the choice. We ask Allah for continuous pardon and well-being.

    كلمات في التداوي

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  • The Best of Deeds in the First Ten Days of Dhul-Hijjah
  • The first ten days of Dhul-Hijjah are the best days of the year. Thus, doing good deeds therein has a great status with Allah Almighty. Performing deeds therein is better, greater and more beloved to Allah than in any other days. Imam Bukhari narrated in his “Sahih” from the hadith of Sa`id bin Jubayr who narrated from `Abdullah bin `Abbas (may Allah be pleased with him), the Prophet (peace be upon him) said, “No good deeds done on other days are superior to those done on these [first ten days of Dhul-Hijjah).” So some companions said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger [for Allah’s sake] and does not return with any of those things.”[Sahih Bukhari(969)]

    In this hadith is encouragement to perform all good deeds, whether outward or inward, obligatory or recommended. Moreover, it is no secret that good deeds are of varying levels and degrees. So searching for the best is the aspiration of the intelligent.

    The Sunnah has clarified that the best thing a believer can get closer to Allah Almighty through, whether in these or other days, is by busying himself with what Allah has made compulsory upon him. In Sahih Bukhari, from the hadith of Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said narrating from Allah, “The most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him.” [ Sahih Bukhari(650)]  

    So every obligatory act that the slave comes nearer to Allah Almighty through in these days is better, more beloved and greater with Allah than coming nearer to Him with the same obligatory act performed in any other days. Consequently, the first thing that the believer should busy himself with of good deeds in these blessed days is the obligatory acts, beginning with the five pillars of Islam; the first of which are the two Shahadahs (testimonies) consisting of sincerity to Allah Almighty, loving and venerating Him, believing in the Messenger (peace be upon him) and following him, and loving everything that Allah and His Messenger love. Then the rest of the pillars of Islam follow that; prayer, Zakah, fasting and Hajj. Also, being diligent in fulfilling the rights of others, such as being dutiful to parents, maintaining ties of kinship and other forms of kindness and maintaining of ties. Also, refraining oneself from what Allah and His Messenger have forbidden of prohibitions in these days, for refraining from the prohibitions during these days is greater and more abundant in reward in the sight of Allah Almighty than refraining from them in other days.

    Then after carrying out what Allah has enjoined and refraining from what Allah has forbidden, one should hasten to perform every pious and righteous act, for the Prophet (peace be upon him) said in what he narrated from Allah, “And My slave keeps on coming closer to Me through performing nawafil (voluntary deeds besides what is obligatory) until I love him, such that I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes and his leg with which he walks; if he asks Me something, I will surely give him, and if he seeks My protection, I will surely protect him.” [ Sahih Bukhari(650)]

    It is worth knowing that the best kind of good deeds performed in these ten days, as well as in the days of Tashriq (11th, 12th and 13th of Dhul-Hijjah), is the dhikr (remembrance) of Allah; rather it is the characteristic and slogan of these days, for they are the “known days” and the “numbered days” that Allah Almighty has encouraged His dhikr therein. He said:

     “And that they may mention the name of Allah on known days over what He has provided for them of [sacrificial] animals.” [Al-Hajj22:28]

    He also said:

     “And remember Allah during [specific] numbered days.”[Al-Baqarah2:203]

    Bukhari reported from Ibn `Abbas (may Allah be pleased with him) that he said, “Remembering Allah on the ‘known days’ refers to the ten days (of Dhul-Hijjah), and the ‘numbered days’ refers to the days of Tashriq.” [Sahih Bukhari 2/20)) ]

    A group of the Sahabah (may Allah be pleased with them), Tabi`un and those after them have gone with this tafsir. [ Rather al-Qurtubi said, “There is no difference of opinion among the scholars that the ‘numbered days’ mentioned in this verse are the days of Mina and the three days of Tashriq.”]

    What further supports the view that the best deed performed in these days is the dhikr of Allah Almighty, is what Ahmad reported by way of Mujahid from `Abdullah bin `Umar (may Allah be pleased with him), that the Prophet (peace be upon him) said, “There are no days that are greater before Allah, nor in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahlil (la ilaha illa Allah), takbir (Allahu akbar) and tahmid (alhamdulillah) therein.”

     

    Also what Ahmad and others reported from the hadith of Nubayshah al-Hudhali (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said, “These days are days of eating, drinking and dhikr of Allah Almighty. [Musnad Ahmad (9/323) (5446); its original can be found with Muslim.]

    This is why Abu Hurayrah and `Abdullah bin `Umar (may Allah be pleased with them) used to go out to the markets and common meeting places of people in these ten days, reciting takbir, not having any purpose of going there other than to recite takbir: “They would both say takbir and the people would say takbir with their takbir.” [Sahih Bukhari, before hadith 969]

    So reciting takbir, tahlil, tahmid and other dhikrs is among the best acts that one can come nearer to Allah through during these days, on top of the dhikrs that are legislated for a person everyday, such as the dhikrs of the morning and evening, the dhikrs when going to sleep and waking up, the dhikrs when entering the masjid and exiting there from, the dhikrs upon completion of daily prayers, the dhikrs when entering the toilet and exiting there from, etc. So reciting dhikr and takbir is legislated during these days by the agreement of the scholars, and is of the best of deeds; rather it is better than the Jihad that is not binding on one. This is based on what has been mentioned in Sahih Bukhari, from the hadith of Ibn `Abbas (may Allah be pleased with him), that the Prophet (peace be upon him) said, “No good deeds done on other days are superior to those done on these [first ten days of Dhul-Hijjah).” So some companions said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger [for Allah’s sake] and does not return with any of those things.” [ Musnad Ahmad (9/323) (5446); its original can be found with Muslim]

    The best legislated dhikr during these days is to recite takbir, due to the saying of the Prophet (peace be upon him) in the hadith of Ibn `Umar (may Allah be pleased with him), “So recite a great deal of tahlil (la ilaha illa Allah), takbir (Allahu akbar) and tahmid (alhamdulillah) therein.”

    Also due to what has been mentioned by the Sahabah (may Allah be pleased with them), the most authentic of which is what has been narrated by Salman (may Allah be pleased with him), that he said, “Say takbir of Allah; Allahu akbar, Allahu akbar, Allahu akbar kabira.”[Musannaf `Abdul-Razzaq11/295]

    Among that is also what has been narrated by Ibn Mas`ud (may Allah be pleased with him), that he used to say, “Allahu akbar, Allahu akbar, Allahu akbar, la ilaha illa Allah, Wallahu akbar, Allahu akbar, walillahil-hamd.” [Musannaf Ibn Abi Shaybah2/167]

    There are other forms that have been mentioned as well, however, nothing has been authentically narrated from the Prophet (peace be upon him) concerning a specific form for takbir. So whatever form one recites takbir in, he has fulfilled the purpose.

    Furthermore, the legislated dhikr during these days is of two kinds:

    1. Dhikr mutlaq (unrestricted). This is when the month of Dhul-Hijjah starts until the sun sets on the thirteenth of Dhul-Hijjah, the last of the days of Tashriq. This dhikr has been referred to as mutlaq because it is not restricted to anything; rather it is recited at any time, any place and in any state; standing, sitting or lying down; at home, in the market or in the masjid. Bukhari narrates from `Abdullah bin `Umar (may Allah be pleased with him), that he used to recite takbir during all the days of Mina on his bed, in his tent, in his place of sitting and while walking.

    2. Dhikr muqayyad (restricted). This is restricted to after prayers. The scholars have varying opinions regarding it; among them are those who made it general for after all prayers, while others specified it for the five daily prayers not including the voluntary prayers, while others specified it for men not including women, yet others specified it for the congregation not including the one who prays alone, or the resident not including the traveler. What seems to be apparent is that this is legislated for after prayers in general, whether the five daily prayers or others, in congregation or not, for men and women, as a resident or a traveler. This is what all the narrations that have come from the Sahabah (may Allah be pleased with them) allude to, and is what seems to be Bukhari’s preferred opinion [ See Fath al-Bari, Ibn Hajar 2/462.]

    As for the timing of the takbir muqayyad, then according to the correct view it begins from Fajr on the day of `Arafah (9th of Dhul-Hijjah) – for other than the pilgrim making Hajj – and ends at `Asr on the thirteenth day of Dhul-Hijjah, the last of the days of Tashriq. This has been narrated from `Umar, `Ali, Ibn Mas`ud and Ibn `Abbas (may Allah be pleased with them). It has also been favored as the stronger opinion by a group of leading scholars past and present. As for the pilgrim on Hajj, then he begins from Dhuhr on the day of slaughtering (10th of Dhul-Hijjah) due to being preoccupied with the rites of Hajj.

    From the above, it becomes clear that reciting takbir beginning from Fajr on the day of `Arafah until the last of the days of Tashriq is a combination of takbir mutlaq and takbir muqayyad for everyone besides the pilgrim on Hajj. As for the pilgrim, then he begins from Dhuhr on the day of slaughtering until the last day of the days of Tashriq.

    So let’s fill the world with takbir so that our hearts are filled with love of Allah, veneration for Him, reliance upon Him and trust in Him. What more pleasant applause is there! Allahu akbar, Allahu akbar, Allahu akbar kabira!

    أفضل الأعمال في أيام العشر

    Dr. Khalid al-Muslih

    4 / 12 / 1434 AH

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  • The Absent Act of Worship
  • Allah Almighty sent Muhammad (peace be upon him) with guidance and the religion of truth before the Hour, as a giver of glad tidings and warner. Allah Almighty sent him to bring people out of darknesses into the light:

     “[He sent] a Messenger reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.” [Al-Talaq 65:11]

    It is therefore no wonder that the most important of what the Messenger of Allah (peace be upon him) came with was the reformation of manners and completion of noble qualities. It is narrated from the hadith of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “I have only been sent to complete good manners.” [Ahmad (8939)]

    In another narration: “I have only been sent to complete noble manners.” [Hakim (4221)]

    So reforming manners is from the most notable of what the Noble Prophet (peace be upon him) called to. Anyone who has knowledge of his mission knows that; for it is among the major headlines of the message of Islam. It is narrated that before his acceptance of Islam, Abu Dharr sent his brother to inquire about the news of the Prophet (peace be upon him) and see what it is that Muhammad has come with. So he came back with news of the Prophet (peace be upon him) and said, “I saw him commanding noble manners.” [Bukhari (3861)]

    With its beliefs and rulings, Islam has come to transport mankind in wide steps and big leaps from a variety of vices to a variety of virtues. Hence, good manners do not fall under supererogatory acts of worship, but rather under the fundamental and main acts of obedience, thereby taking a high status on the path proceeding to Allah. It is narrated from the hadith of `Abdullah bin `Amr (may Allah be pleased with him), that the Prophet (peace be upon him) said, “The best of you is the one who has the best of manners.” [Bukhari (6035) and Muslim (2321)]

    So in proportion to what you have of noble manners, your share of correct religiosity increases, for the entire religion is mannerism. So whoever surpasses you in manners has surpassed you in the religion. What testifies to this is what Imam Ahmad narrated from the hadith of Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said, “The most complete of believers in Iman are those who have the best of manners.” Fudhayl (may Allah have mercy on him) said, “Whoever’s manners diminish, his religion diminishes.”

    So the religion of an individual is on the decline until he completes good manners and is straight with people in his dealings, extending goodness to them, refraining from touching them with evil and hastening to them with excellence. Many hadiths have come with the emphasis of the Prophet (peace be upon him) in connecting good manners with completeness of true religiosity. Among them is what has been narrated from the hadith of Abu Hurayrah, “Whoever does not thank people has not thanked Allah.” [Ahmad (7879)]

    So whoever’s nature and habit is to deny the good people do for him and refrain from thanking them for it, that will be his habit with Allah’s blessing upon him and him thanking Him for it. Thus, it is no surprise that the believer, through his good manners, attains the status of the one who fasts and stands in night prayer, as mentioned in the hadith of `A’ishah (may Allah be pleased her). A poet once said:

    “And if I was given to choose between every virtue,

    I would not have chosen anything besides noble manners.”

    The beauty and splendor of good manners is not confined to enumerating them, mentioning them and pointing them and their possessors out, but rather the true beauty of good manners is in acting by them and interpreting them in real life in the manners of people and their dealings.

    Many are those who are delighted by good manners. They are impressed by hospitality and captivated by generosity. They praise patience, forbearance, compassion, perseverance, bravery, heroism, being good neighbors, upholding ties of kinship, keeping one’s promise, truthfulness in speech, among other righteous and good qualities. However, so many are those whose share of these manners remain in admiring and complimenting them.

    Many are those who know that generosity helps in attaining praise, but they nonetheless chase after wealth and real estate. For how often we hear of praise for generosity by tongue, but preferring greed by action; glorifying hospitality in words, but parting from it in action; and complimenting other sorts of noble qualities and good virtues, but falling short when it comes to action.

    We call to interpreting good manners in the reality of our actions and to make ourselves prefer acquiring noble manners and overcoming obstacles. This requires us to closely review our behavior, watch our dealings with a watchful eye, be continuously diligent in assessing and correcting ourselves, and work persistently to attain good qualities and revive noble ones.

    In our daily lives, we witness from ourselves and those around us many misbehaviours and numerous violations of good manners and noble qualities. I can strongly argue that most of those violations are not out of ignorance of virtues and unawareness of noble qualities, but rather out of slackening off from acting according to them and failing to bring ourselves to adopt them.

    O Allah, inspire us our guidance and save us from the evil of our selves.

    The website of Dr. Khalid al-Muslih

    العبادة الغائبة

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  • The Scholars and Places of Influence
  • All praise belongs to Allah, Lord of the worlds; and may peace and blessings be upon the one who has been sent as a mercy for the worlds, our Prophet Muhammad, peace be upon him, his family and all of his companions.

    As to what follows:

    Whoever observes the Sirah (biography) and guidance of the Prophet (peace be upon him), will notice that ever since Allah Almighty said to him:

    “O you who covers himself [with a garment]; Arise and warn.” [Al-Muddaththir 74:1-2]

    …he never left a single domain of addressing the people, nor a single medium of conveying his voice and message, except that he dealt with it.

    Thus, the Messenger of Allah (peace be upon him) would come at the time of the Hajj season every year, approaching the pilgrims and tribes at their camps, surrounding the people in the times of their seasons and places of gathering in the marketplaces of `Ukadh, Mijannah and Dhul-Majaz; calling them to the Tawhid and worship of Allah, even when there existed great sin in these places.

    Rabi`ah bin `Abbad al-Dayli (may Allah be pleased with him), who was a disbeliever who embraced Islam, narrated, “I saw the Messenger of Allah (peace be upon him) in the Dhul-Majaz Market exhorting the people, saying, ‘O people, say: there is no deity worthy of worship but Allah, you will attain success,’ while entering their alleyways and the people bombarding him. I did not see anyone say anything, and he would not be quiet, saying, ‘O people, say: there is no deity worthy of worship but Allah, you will attain success.’” [Ahmad (15448)]

    Thus the Messenger of Allah (peace be upon him) continued in this manner after his emigration to Madinah, surrounding the people in their gatherings, coming to their places of assembly, reminding them about Allah and inviting them to Islam; to the point where `Abdullah bin Ubay bin Salul said to him, before he had outwardly displayed Islam, “O man! There is nothing better than what you say if it is true. But do not trouble us with it in our gathering, rather return to your house, and if somebody comes to you, teach him there.” [Bukhari (5784) and Muslim (3356)]

    That is why the scholars, inheritors of the prophets, must emulate the Prophet (peace be upon him), not leaving any method through which they are able to invite the people and provide them with insight into what will benefit them; for the people are most in need today of those who will direct them to the path and show them the way, especially when the callers of falsehood – in their different shades and colours – have dedicated themselves to spreading and promoting their material. The Sunnah of Allah with respect to warding off falsehood and its people necessitates warding off falsehood by calling to right guidance and the truth, and to rival the people of evil in every place of influence, how ever varying they are.

    So there is no justification for the people of the truth to use constricted methods of influence in convincing others, while staying away from using open ones; just as there is no justification in hiding the truth or for its people to withdraw from the domains of influence under the pretext of the presence of falsehood and its people. Rather every lagging behind in participating in or reluctance in progressing to those places of influence is a cause for missing out on much good and occurrence of major corruption. How much has the da`wah and the Ummah lost as a result of many of its scholars and callers lagging behind in investing in the media to address and call the people?

    It is therefore incumbent upon the callers of the truth and bearers of the Shari`ah to move forward to guide and call the people through the various possible media channels and through the available windows before the people are hijacked by the roads of death, paths of seduction and brokers of falsehood.

    Dear beloved ones! We are in dire need of investing in someone who is active and intelligent concerning media channels and communicating with people, both Muslim and non-Muslim, under the condition that such communication is characterized with sincerity in working hard and powerful in good presentation, as Allah Almighty said:

    “Say, ‘This is my way; I invite to Allah with insight, I and those who follow me. Exalted is Allah; and I am not of those who associate others with Him.’” [Yusuf 12:108]

    So O callers of the truth! O bearers of the Shari`ah! O people of knowledge and virtue! There is no time for hesitation or review of a matter whose interests are profitable and detriments are disadvantageous; for how many are those who are waiting for an honest word and rightly-guided message that will bring them out of darkness into light, and guide them to the paths of peace? Is it Islamically or logically justifiable to put out the candles for darkness to spread?

    So hasten to every means wherein you light up a lamp, or save one drowning, or guide one gone astray; for if a single person is guided by Allah through you, it would be better for you than a whole lot of red camels.

    O Allah, inspire in us our guidance, and save us from the evil of our souls.

    The website of Dr. Khalid al-Muslih

    أهل العلم .. ومواقع التأثير

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Sales Fatawa
  • Getting an interest-based loan to buy a house
  • Respected Shaykh, Assalamu Alaykum wa rahmatullahi wa barakatuhu. Do you consider acquiring a house as a necessity which makes it permissible to be involved in interest, especially in non-Muslim countries?

    الربا من أجل المسكن

    All praise is due to Allah. May Allah's peace and blessings be upon Muhammad, his family, and all his companions.
    Wa alaykum salaam wa rahmatullahi wa barakatuhu
    To proceed:
    A house is considered to be one of the basic necessities which a persn cannot do without, especially if it protects him from heat and cold. This was mentioned by a number of scholars. Therefore, if a person cannot find the means to get a home except through an interest-based loan, then in this case it is permissible for him to get an interest-based loan. This is because interest is not different from the rest of the impermissible things, and it is one of the things which are permissible in cases of necessity, as  was mentioned by the Malikite, Shafi'te, and Hambalite jurists. They mentioned a number of issues in which involvement in interest is allowed due to necessity. There is no difference in this case whether a person is in an Islamic country or a non-Muslim country because the ruling is based on necessity. So wherever necessity is found, the ruling will be applicable.
    However, in this case and other cases where a forbidden thing is permitted due to necessity, a Muslim must be sure that his situation is that of necessity which permits involvement in the forbidden thing. A necessity is when a person does a thing which is unavoidable. It is incumbent to ensure that necessity does not permit involvement in a forbidden thing except under two conditions:
    Firstly: It should be unavoidable to engage in the prohibited thing so as to avert harm.
    Secondly: It should be certain that the impermissible thing will take care of the necessity.
    However, in spite of all this, a Muslim should not forget that interest of all types; the interest of sales, and the interest of loans, is one of the greatest things which necessitate the anger of the Exalted Lord, and it was only permitted because of necessity. Therefore, if there is uncertainty as to whether these conditions are fulfilled in a certain case, then the original ruling which is that interest is forbidden should be resorted to. O Allah! Guide us, and save us from the evil of ourselves.

    Shaykh Khalid al-Mosleh
    24/11/1428 H

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  • Buying shares in an impermissible company
  • Respected Shaykh, Assalamu Alaykum wa rahmatullahi wa barakatuhu. When a person invests in a company, and it later becomes clear that the company is prohibited, how does he deal with the issue? Is it compulsory for him to immediately sell his shares because he has known of their impermissibility, or should he dispose of some of the shares?

    كيف يصنع من تورط في شراء أسهم من شركة محرمة؟

    All praise is due to Allah. May Allah's peace and blessings be upon our Prophet Muhammad, his family, and all his companions.
    To proceed:
    This is really an obscure issue. Describing an investment as impermissible because it involves some prohibited dealings is reckless. This is because a transaction or shares are not described as prohibited except if it consists of a principal activity which is prohibited, and the investment is based on a prohibited thing. However, if the principal activity is permissible whether it is a service, goods, property, and then interest-based loans or debentures are later involved in it, then in that case these loans may spoil the activity if their proportion is high. However, if their proportion is low and secondary, this does not affect the original ruling of the activity.
    I call upon everyone to cleanse their transactions from all impurities, especially if a person is investing funds which people have entrusted them. Therefore, that person should strive to free himself and others from impurities and doubts. Therefore, he should purify his wealth in proportion to the doubtful issues that occur therein.
    As for the person who invests while thinking that he is investing in a sound and clean venture, and then it later becomes clear that the venture is prohibited, the profits that he gained prior to that will be his, because the ruling regarding that is if a person enters into a transaction while thinking that it is permissible, then all the earnings that he gets therein will be permissible. The proof for that is Allah's statement: " Allah has pardoned what is past" [al-Maaidah: 95]. Allah did not take the people to task because of involvement of interest in the past, and he forgave them. However, if a person knows that what he is involved in is totally impermissible, then he should not be involved in such transactions.
    However, if it becomes apparent that the transaction has some impurities, my view is that a person who wants to avoid doubts should avoid it based on the hadeeth of an-Nu'man ibn Basheer (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) said, "Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor." The statement "his religion"  is with regards to the servant and Allah.  The statement "his honor" is with regards to what is between the person and other people. Therefore,  a person has the right to avoid a sale, donation, or so on. If he wants to continue in these transactions then I cannot aver that this is impermissible. However, if the proportion of the prohibited things is small then it should be purified accordingly.

    Shaykh Khalid al-Mosleh
    5/3/1434 H

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  • Tawarruq in shares
  • Respected Shaykh, Assalamu Alaykum wa rahmatullahi wa barakatuhu. What is your opinion concerning the issue of tawarruq in shares?

    التورق في الأسهم

    All praise is due to Allah. May Allah's peace and blessings be upon our prophet Muhammad, his family, and all his companions.
    To proceed:
    People ask a lot about tawarruq, whereby a person goes to a bank to buy shares for sale in the market, and he gains from the money obtained in the sale. This is permissible provided that three conditions are fulfilled:
    The first condition: The bank should own the shares. If it does not own the shares at the time that the sale is concluded, then it would have sold what it does not own, and this is impermissible.
    The second condition: These shares should be permissible like shares in services companies and so on.
    The third condition: The buyer should not buy the shares on behalf of the bank, nor should he delegate the bank in selling the shares for him because if he does that, this would be considered to be a stratagem to go around the issue of interest.
    When these three conditions are fulfilled, tawarruq will be permissible. And Allah knows best.

    Shaykh Khalid al-Mosleh

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  • Changing currencies , gold and silver
  • Is it compulsory to change paper money simultaneously, and without any delay when changing similar currencies, or currencies for minerals?

    هل يجب الحلول والتقابض في فك العملات الورقية

    All praise is due to Allah. May Allah's peace and blessings be upon our Prophet Muhammad, his family, and all his companions.
    To proceed:
    The contemporary scholars have differed into three opinions regarding simultaneity and not delaying in changing similar currencies regardless of whether the currency being changed is of smaller denomination like changing a ten riyal note for ten one riyal notes, or two five riyal notes, and so on, or changing the currency to minerals (silver and gold) of a similar value.
    Firstly: It is compulsory to achieve simultaneity and not to delay when changing currencies of a similar nature, changing  minerals for minerals, or currency for minerals. This is the opinion of the majority.
    Secondly: Simultaneity and not delaying are not compulsory in this issue, rather, it is permissible to delay.  
    Thirdly: Simultaneity and not delaying are not compulsory in this issue. However, it is not permissible to delay in this issue. This was the opinion of Shaykh as-Si'di.
    The preponderant opinion is that it is not compulsory to achieve simultaneity and not delaying in this issue, and it is permissible to delay.

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  • Engaging in interest due to necessity
  • Respected Shaykh, Assalamu Alaykum wa rahmatullahi wa barakatuhu. Is interest a necessity like other prohibited things which are prohibited due to necessity?

    الربا عند الضرورة

    All praise is due to Allah. May Allah's peace and blessings be upon our Prophet Muhammad, his family, and all his companions.
    To proceed:
    Both types of interest, the interest of sales, and the interest of loans are from the greatest destructive sins. Many texts from the Qur'aan and the Sunnah prohibited interest. Therefore, it is imperative for a Muslim to avoid all these types of interest because of Allah's statement: " O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful" [al-'Imran: 130] and similar proofs.
    What is apparent to me is that interest is not different from the rest of the prohibited things. A number of jurists from the Maalikites, the Shaafi'tes, and the Hambalite mentioned issues which indicated that interest is permissible at times of necessity.
    However, it is must be noted that a necessity must really be present before engaging in interest. A necessity is doing what is unavoidable, and makes a prohibited thing permissible based on two conditions:
    Firstly: It should be imperative to engage in the prohibited thing to avert harm.
    Secondly: It should be certain that the prohibited thing averts harm.
    If there is confusion as to whether these two conditions are fulfilled in an issue, then the original which is the impermissibility of interest should be used. O Allah! Guide us and save us from the evil of ourselves.

    Shaykh Khalid al-Mosleh
    6/10/1426 H

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  • Prohibition of interest and alcohol whether few or plenty.
  • A person drinks alcohol, if we tell him that drinking alcohol is forbidden he says: I only drink a small amount of alcohol which does not make me drunk, and he compares that to the permission given by scholars on small amount of interest.

    تحريم القليل والكثير من الربا والمسكر.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    With regards to answering your question I say:


    Firstly: I do not know of anyone  amongst the scholars who says that a small amount of interest is allowed. There is consensus on the prohibition of interest, small or plenty. There is no difference among the scholars in this regard. This consensus was stated by the majority of scholars: Ibn ‘Abdul Barr, Ibn al-Mundhir, al-Nawawi and the rest who worked on narrations on issues which were agreed upon unanimously  said that interest is not permissible, whether it is less or much. This means that if I give you Shaykh Muhammad ten Riyals, and I say to you: "Give me back ten and half Riyals after one week," then this is interest. Even if it is half Riyal, it falls under the warning given in Allah’s saying: “Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading Him to insanity.” [al-Baqarah: 275],
    and similar texts in which warnings of  consuming interest were given.
    However the brother has been confused by what some of our brothers say regarding the issue of shares: that they are small interest and there is nothing wrong with small interest. At this juncture, I would like to remind that this is the source of the confusion for many people who say: "How can you say small interest is permitted when Allah prohibits it, then how can small interest be permissible?"
    The answer to this confusion is:  the brothers who say that shares are permissible do not permit the instalment that has interest in it. What they say is: "The objective of this company is let’s say: communications, power, industry, farming, these are basically permissible services and they are the ones that motivated people to buy shares. People did not go to these entities so that they earn profitable dividends from their deposits in interest based banks, but they went to these entities because of permissible activities offered and not deposits. If they wanted to deposit and get usurious earnings they would have gone to the bank straight away. So they did this because the activity is basically permissible, and that is often the case with companies. Regarding these activities, a group of scholars said that they are prohibited regardless of if another type of  an impermissible activity is prohibited in smaller quantities or not.

    So they differentiated between two issues and this differentiation is so precise that it requires thorough study.
    As for small amounts of alcohol which is the main issue, the Messenger of Allah (peace be on him) resolved it by saying: “What intoxicates in large amounts, a small amount of it is unlawful.”[1] This hadith is in the authentic books of hadith and others. This clarifies to us that it is compulsory to avoid alcohol, even if someone says: I swear by Allah, I do not get drunk so I want to drink. It is well known that the  probability of drunkenness establishes the ruling of the prohibition of a substance  . This means that if a person has the ability of remaining sober if he drinks one or two bottles and does not get drunk, do we say to him: "Drink and there is nothing wrong with a small amount, " No, there is no doubt that the reason of the ruling is that alcohol intoxicates. Therefore, if a person does not get drunk by drinking  one or two bottles or by one or two glasses of alcohol, this does not justify drinking. Therefore, smaller amounts and larger quantities of  alcohol are prohibited. The Messenger of Allah (peace be on him) clarified what we mentioned in the following hadith: “What intoxicates in large amounts, a small amount of it is unlawful.” This means that what doesn’t intoxicate unless by drinking ten glasses, we do not say that three, four or five glasses of it is permissible, nay but even one dose of it is prohibited.


    [1]Shu’b al-Iman (5187)

     

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Aqeedah
  • What is Islamic Sufism?
  • Is there such a thing called Islamic Sufism or moderate Sufism? ما هي الصوفية الإسلامية؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    If you mean by Sufism purification of the heart from diseases and corrupt beliefs, and purification of the body parts by abiding by the commandments of Allah and not opposing them, then the reality is that Islam has not come for anything but that. However, if you mean by that what the well-known sects that are referred to as Sufism are upon, then what they have of ignorance of Allah’s religion and turning away from it necessitates that their way not be described as Islamic.

    Furthermore, you should know – may Allah grant you success – that many from among the people of various deviant Sufi orders and corrupt beliefs, old and new, attempt to describe Islam according to their orders and sects, in order to promote it to people. This, in reality, is a type of deception and misguidance of the people. What is obligatory upon every Muslim is to not be deceived by titles and slogans, for what is to be taken into consideration are the meanings, not the structures. Rather, what one should do is present every movement, order, or sect before the Book of Allah and Sunnah of His Messenger; what coincides with them, we take and accept it, and what does not, we throw it back at whoever introduced it regardless of who they are.

    Finally, discussing Sufism in terms of methodology, beliefs, legislative rulings, origins and modern day, is something that books have been authored regarding. So I excuse myself from that. However, I have mentioned to you a beneficial introduction that will assist you in knowing the true path.

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  • Tourism in non-Muslim countries
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. What is the ruling on traveling to non-Muslim countries for tourism? السياحة في بلاد الكفر

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

     Wa alaikum assalam wa rahmatullahi wa barakatuh.

     As to what follows:

     If it is not a case of necessity, then do not travel to non-Muslim countries. The Prophet (peace be upon him) said, “I am free from every Muslim that lives among the mushrikun.” [Abu Dawud (2645) and Tirmidhi (1604)]

     This hadith has been narrated by way of Isma`il, from Qays, from Jarir bin `Abdullah. Thus, based on the correct view, it is mursal (i.e. a chain wherefrom the narrator between the Successor (Tabi`i) and the Prophet (peace be upon him) is omitted).

     However, what testifies to it is what Abu Dawud has narrated by way of Sulayman bin Samurah, from Samurah bin Jundub, from the Prophet (peace be upon him), who said, “Anyone who associates with a mushrik and lives with him is like him.” [Abu Dawud (2787)]

    Your brother,

    Dr. Khalid al-Muslih

    22 / 5 / 1427 AH

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  • The ruling on relying on the Zodiacal Signs to find out about one’s characteristics a
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. What is the ruling on relying on the Zodiacal Signs to find out about one’s characteristics and fortunes? حكم الاعتماد على الأبراج في معرفة الصفات والحظوظ

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudh


    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have two views regarding this:

     The first view: That it is not obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Hanbalis, and the apparent opinion of the Hanafis and Malikis. [1]

     The second view: That it is obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Shafi`is.

    The more predominant view is the first one. So it is not compulsory for the one who has a continuous impurity – of urinal incontinence or otherwise – to change the diaper cloth with every wudhu, because the Prophet (peace be upon him) did not command that for the mustahadah (one who has non-menstrual vaginal bleeding), and also because of the hardship and inconvenience that it consists of.

     Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “This view is stronger, because in washing such cloths every time and drying them, or replacing them with clean ones, is great hardship, contrary to wudhu; and also because when the Prophet (peace be upon him) commanded her (the mustahadah) to make wudhu for every prayer, he did not mention washing the blood and the cloth placed at the vagina.” [2]

    And Allah Almighty knows best.

     

     


    [1]See: Fath al-Qadir, vol. 1, p. 185; al-Dhakhirah, vol. 1, p. 29; and Hashiyah al-Dasuqi, vol. 1, p. 184.

    [2]Sharh al-`Umdah, p. 492.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

     As to what follows:

     In response to your question, we say, and with Allah Almighty lies all success:

    In an authentic hadith, Abu Sa`id al-Khudri narrated that the Prophet (peace be upon him) said, “The Friday ghusl (bath) is compulsory for every (Muslim) who has attained the age of puberty.”[1] So he said, “The Friday ghusl,” thereby associating it with Friday, which is its day. Also, as in the hadith, “Whoever performs ghusl on Friday, bathes completely, and goes early, arriving early...”[2] So he made that on the day of Friday. Also, in the authentic hadith of `Abdullah bin `Umar, he stated the day of Friday. And in the hadith of Samurah bin Jundub, the Prophet (peace be upon him) said, “If any one of you performs wudhu (on Friday) that is all right; and if any of you takes a bath, that is better.”[3]

    So all of the hadiths associate the performance of ghusl with the day of Friday, which begins with the starting time of Fajr. Therefore, the ghusl that one achieves the sunnah of taking Friday ghusl, is the one taken after the starting time of Fajr on Friday. This is the opinion of the majority of Islamic jurists. While Imam Abu Hanifah, as well as a group of the people of knowledge, are of the opinion that performing ghusl on the eve of Friday is also associated with the Friday ghusl, and this is close to the matter. However, what is more certain in achieving the sunnah is to perform ghusl after the beginning of Fajr.

    And Allah knows best.

    [1]Sahih Bukhari (858) and Sahih Muslim (1994).

    [2]Sunan Abu Dawud (345), Sunan al-Tirmidhi (496), Sunan al-Nasa’i (1381), Sunan Ibn Majah (1087), and graded as Sahih according to al-Albani.

    [3]Sunan Abu Dawud (354), Sunan al-Tirmidhi (497), Sunan al-Nasa’i (1380), Sunan Ibn Majah (1091), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    It is not obligatory upon her to make up the prayers she left because she left them based upon a original rule. This is an important point of benefit for women, that is:  that the original rule for a woman’s bleeding is that it is menstruation. Allah Almighty said:

     

    “And they ask you about menstruation. Say, It is harm.” [Al-Baqarah 2:222]

    And harm is what Allah Almighty pointed out in the above verse [i.e. menstruation]. So the original rule for a woman’s bleeding is that it is menstruation. Thus, if she left off praying on the grounds of this original rule, then it is not obligatory upon her to make up the prayers she left, according to the correct opinion amongst scholars.

    I will mention in this regard that which is reported in Bukhari, where Fatimah bint Abu Hubaysh asked the Prophet (peace be upon him), “I have persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, rather this is only from a blood vessel.”[1]So she used to leave off praying, as is mentioned in some narrations, and in some other narrations it is mentioned that she stopped praying for a long period of time. Also, in some narrations of the hadith, it is mentioned that she had abnormal bleeding for a period of seven years.

    This proves that it is not obligatory to make up missed prayers for someone in this situation, because she did not consider them obligatory upon her. Furthermore, she left off praying on the grounds of the original rule, upon which bleeding prevents the performance of prayer. However, if she wishes to be on the safe side and make up her missed prayers, then this is up to her. As for the religious ruling on whether or not she is obligated to make up for the prayers she missed upon the assumption that it was menstruation, the answer is that there is no obligation upon her to do that, according to the more correct of opinions of the scholars.

    And Allah knows best what is correct.

     

     


    [1]Sahih Bukhari (228) and Sahih Muslim (779).

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    As for the nullifiers of wudhu, they are, as mentioned in the hadith of Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace be upon him) interpreted what nullifies as being fasa’ and dirat, which are two terms used to describe the wind that emits from a person with a sound or without a sound. This is an example of what nullifies wudhu, as well as passing stool and urine. These are the nullifiers that are agreed upon by the people of knowledge.

    There are other matters in which the scholars differed, such as eating camel meat, the ending time of wiping over socks, touching a woman, touching the private part and whatever is similar or related to such matters.

    As for the nullifiers of fasting, they are as Allah mentioned:

    “So now have sexual relations with them and seek that which Allah ordained for you [i.e. offspring], 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 fast till the nightfall.” [Al-Baqarah 2:187]

    So Allah mentioned three matters forbidden for the fasting person, which are: sexual relations with women – which is intercourse – and then eating and drinking. These three nullifiers are agreed upon by the people of knowledge. They are also included in the hadith of Abu Hurayrah mentioned in Bukhari and Muslim, that Allah said in a qudsi hadith, “He (the fasting person) has abstained from food, drink and sexual pleasures for My sake…”[1]

    And Allah knows best.

     

     


    [1]Sahih Bukhari (1894) and Sahih Muslim (2763).

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

     The scholars have different opinions on this matter. As for the opinion that seems most correct, and Allah knows best, the yellow and muddy discharge is not part of the menstrual blood at all, due to the hadith of Umm `Atiyyah in Bukhari; she said, “We did not consider the yellow or muddy discharge to be anything [i.e. of the menstrual blood].” [1] There is an addition in the narration of Abu Dawud, which is her statement, “After we became pure [of menses], we did not consider the yellow or muddy discharge to be anything [i.e. of the menstrual blood].” [2] However, this addition has been criticized by some of the people of knowledge.

     According to what is correct, yellowish or muddy discharge is not menstruation, because it is not the harm that Allah Almighty referred to in His statement:

     “And they ask you about menstruation. Say, It is harm. So keep away from (having sexual intercourse with) women during menses.” [Al-Baqarah 2:222]

     

    And Allah knows best.

    [1]Sahih Bukhari (326).

    [2]Sunan Abu Dawud (307).

    Messenger of Allah, his family and his companions.

     Wa alaikum assalam wa rahmatullahi wa barakatuh.

     As to what follows:

     In response to your question, we say, and with Allah Almighty lies all success:

    With regards to the reward, there is no doubt that every affliction that affects a believer in which he is patient, he will be rewarded. Allah Almighty is Generous and the Giver of All Benefits, and the Prophet (peace be upon him) said, as is recorded in the hadith narrated by `A’ishah (may Allah be pleased with her), “No calamity befalls a Muslim but that Allah rewards him for it, even if it was a prick he receives from a thorn.”[1]

     

    This shows that when a person is afflicted by a trial, then he is rewarded for it if he seeks reward from Allah and is patient.

     As for what pertains to the prayer, a miscarriage has several scenarios:

    The first scenario: That the miscarriage takes place before development (morphogenesis), which would be before eighty days. In this case, this miscarriage does not have a ruling, and whatever blood is released is considered impure blood. This would not prevent her from praying or fasting.

    The second scenario: That the miscarriage takes place after ninety days, then development would have taken place, and if it has done so, then this would take the ruling of blood of nifas (post-partum bleeding), which means that she cannot pray or fast.

    The third scenario: Between eighty-one and ninety days; it could be possible that development took place or did not. So she should look at what type of blood comes out; if what comes out shows traces of the creation of a person, then this takes the ruling of the blood of nifas. However, if it looks like a lump of flesh that did not undergo development, then it would take the ruling of what occurs before eighty days, which would not prevent her from praying and fasting. 

    This categorization is traced back to the hadith narrated by `Abdullah bin Mas`ud (may Allah be pleased with him), in which the creation cycle of a human is mentioned, “The creation of you (humans) is gathered in the form of semen in the womb of your mother for forty days, then it becomes a clinging thing in similar (period), then it becomes a lump of flesh like that...”[2]

     

    This lump of flesh has been categorized by Allah Almighty in the creation cycle of a human: developed and undeveloped.[3] Thus, the frame of reference for the ruling is on the development stage. If it was miscarried and shows evidence of the creation of a human, then this relates to the rulings concerning the blood of nifas. But if what was miscarried does not show evidence of the creation of a human, then the ruling here is that of impure blood which a woman normally experiences, and it does not take the ruling of the blood of nifas. Therefore, it should not prevent her from praying and fasting


    [1] Bukhari (5641).

    [2] Bukhari (3208) and Muslim (6893).

    [3] Refer to Surah al-Hajj 22:5.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

     In response to your question, we say, and with Allah Almighty lies all success:

    Firstly: Know, may Allah bless you, that Allah Almighty is just and does not wrong anyone. He Almighty said:

     “Indeed, Allah does not wrong the people at all, but it is the people who wrong themselves.” [Yunus 10:44]

     “And your Lord is never unjust to His slaves.” [Fussilat 41:46]

    “And We did not wrong them, but they wronged themselves.” [Hud 11:101]

    “Indeed, Allah does not do injustice, even as much as an atom’s weight.” [Al-Nisa’ 4:40]

     

     

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  • Using qadar to justify committing sins
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Allah Almighty has written the provisions of the creation before creating them by fifty thousand years. Also, when a woman is pregnant with a fetus, its provision, lifespan, deeds and whether it will be destined for eternal grief or eternal bliss, have all been written for it. So does this mean – and we seek Allah’s refuge – that if I went to drink alcohol that this may well be what Allah has written for me, and that this is Allah’s qadar for me? الاحتجاج بالقدر على فعل المعاصي

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh. 

    As to what follows:

    This is an important question. The topic of qadar in reality is a vast topic which we cannot summarize in a passing answer. However, I firstly advise my brother to not burden his mind much with the issue of qadar, because qadar is Allah’s secret in His creation which He has not shown to a near angel nor a sent prophet, and is among the things that the mind will fail to comprehend its description, like the rest of what Allah Almighty has informed of His attributes. However, we are certain that the qadar of Allah Almighty comes under the statement of Allah Almighty: 

    “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Al-Shura 42:11]

     We also believe, with firm belief, that Allah Almighty does not do any injustice to people:

    “And your Lord is never unjust to [His] slaves.” [Fussilat 41:46]

    And in the hadith of Abu Dharr (may Allah be pleased with him), the Prophet (peace be upon him) said, “Allah Almighty said, ‘O My slaves, I have made injustice unlawful for myself and I have made it unlawful among you.’” [Muslim]

    So the believer should fill his heart with the fact that His Lord is Wise and Just; there is no injustice in any of what he has predestined, nor is there any injustice in any of what He has legislated of religious rulings.

    Then after that, if any hardship or problem occurs in his heart concerning qadar, he should ask. It is narrated that `Abdullah Bin Fayruz al-Daylami said, “I met Ubay bin Ka`b and said, ‘O Abu Mundhir, something has occurred in my heart concerning this qadar. So narrate something to me that will perhaps cause it to go away from my heart.’ He said, ‘If Allah punishes the people of the heaven and the people of the earth, He punishes them justly, and if He showers them with His mercy, His mercy will be better for them than their deeds. If you spend the weight of Mount Uhud in gold in the cause of Allah, He will not accept it from you until you believe in qadar. You should also know that whatever you receive, you would never have missed it, and that whatever you missed, you would never have received it. And if you die not believing in this, you will enter the Hellfire.’ I then came to Hudhayfah and he told me the same thing, and then came to Ibn Mas`ud and he told me the same thing. Then I went to Zayd bin Tabith and he narrated to me from the Prophet (peace be upon him) which recounted the same.” [Ahmad, Abu Dawud, Ibn Majah and graded as Sahih by Ibn Hibban]

    Furthermore, qadar consists of belief that Allah had knowledge of everything before it came into being and had written it before its creation. Also, He had willed it and created it. It is a must to believe in these four levels in order for a Muslim to achieve true belief in qadar.

    After this, we return to the question, which is: is it permissible to use qadar to justify committing sins?

    There is no doubt that this is not acceptable, not on religious nor logical grounds. The evidence for this is that if someone came to you and took something of your possession or transgressed against your body by beating you, and then once he was done, he said, “Please pardon me, for Allah had written that for me,” would this justification be accepted from him, or do you see that this justification warrants multiplying his punishment, as he protested with something which has no justification in it? 

    The same thing can be said with what is related to the right of Allah Almighty, for the right of Allah Almighty must be preserved. It is impermissible to use qadar to justify committing faults and evil deeds. This is something that is unanimously agreed upon by the scholars of Islam. The only thing that qadar can be used to justify are calamities. So when a calamity befalls, say, “Allah has predestined, and whatever He willed He has done.”

    Finally, I advise my brother and warn him against delving into this topic, for he will never stop at any limit that will come to an end. Furthermore, one must believe that whatever we will is not outside of the will of Allah Almighty. So the will of Allah is high and dominating:

     “And you do not will except that Allah wills.” [Al-Insan 76:30]

    We ask Allah Almighty to bless us and you with sound belief and deeds.

     

    Your brother,

    Dr. Khalid al-Muslih

    5 / 3 / 1430 AH

     

     

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  • Shaykh Khalid al-Muslih’s opinion regarding Tasawwuf
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. What is your opinion regarding Tasawwuf?

    رأي أ.د خالد المصلح في التصوف

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    In response to your question, we say:

    Tasawwuf has several levels and paths. Among them are those related to giving special attention to right conduct, manners and striving hard in worship without straying away from the Prophetic Guidance. So this is not outside of the Sunnah, and it was what the predecessors from among the worshippers were upon, such as Junayd, Fudayl bin `Iyad and others like them from among the People of Knowledge who were known for their worship. Other than this path from the paths of Tasawwuf, they are not free of newly-invented matters and innovations. Their levels vary in how far and close they are to the Qur’an and Sunnah.

     What I advise my Muslim brothers with is that they should strive upon the guidance of the Prophet (peace be upon him), for the best of guidance is the guidance of Muhammad (peace be upon him), as he used to repeatedly say in his sermons. In the hadith of Jabir bin `Abdullah (may Allah be pleased with him and his father), when the Prophet (peace be upon him) used to deliver a sermon, he would say, “To proceed: The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The worst of matters are the newly-invented ones and every innovation is a misguidance.” [Muslim (867)]

    Your brother,

    Dr. Khalid al-Muslih

    20 / 9 / 1427 AH

     

     

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  • Allah’s name “Al-Samad” (The Eternal) has not been mentioned in the Qur’an except onc
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Why has Allah’s name “Al-Samad” (The Eternal) been mentioned only once in the Qur’an, and how does a Muslim adorn himself with such an attribute? اسم الله الصمد لم يذكر في القرآن إلا مرة واحدة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

     Wa alaikum assalam wa rahmatullahi wa barakatuh.

     As to what follows:

     In response to your question, we say:

     Firstly, there is no apparent wisdom. However, there are among the names of Allah Almighty those that have not been mentioned except once, such as Al-Samad (The Eternal) and Al-Ahad (The One).

    Secondly, what is obligatory regarding the names of Allah Almighty is to affirm them, to acknowledge what they contain of meanings and to worship Allah Almighty by them, which is through invoking and remembering Him by them, as Allah Almighty said:

     “And to Allah belong the best names, so invoke Him by them.” [Al-A`raf 7:180]

     As for characterizing the creation with them, it is not valid with respect to all of the names, for among the names are those that are impermissible to resemble man with, such as Al-Mutakabbir (The Superior), Al-Ilah (The God), etc. In the hadith of Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said, “Allah Almighty said, ‘Pride is my cloak and greatness My robe; he who competes with Me in respect of either of them I shall cast into the Hellfire.” [Muslim (2620) and Abu Dawud (4090), with the wording belonging to Abu Dawud]

     As for what has been mentioned in some reports that the Prophet (peace be upon him) said, “Adorn yourselves with the etiquettes of Allah,” it is inauthentic and not attributable to him.

     Finally, among the names and attributes of Allah Almighty are those that the slave is praised for characterizing himself with, such as knowledge, mercy and wisdom; and among them are those that he is dispraised for, such as divinity, etc. Moreover, the slave perfects himself by being characterized with attributes that Allah is far above. Thus, the perfection of the slave, a created being, is in servitude, being in need of and having humility before Allah Lord of the worlds. And Allah Almighty is far above all of this, for He is Al-Hamid (The Praiseworthy), Al-Kabir (The Great) and Al-Muta`al (The Most High). That is why it is obligatory to beware of some generalizations that cause one to fall into creedal or action-related misguidance.

    Your brother,

    Dr. Khalid al-Muslih

    6 / 1 / 1428 AH

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Purification
  • Is a woman’s wudhu nullified by her washing her child?
  • Is a woman’s wudhu nullified by her washing her child? هل ينتقض وضوء المرأة عند غسل طفلها؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success: 

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudh


    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

     

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  • A small amount of najasah (impurity) affecting purification
  • A small amount of najasah (impurity) affecting purification يسير النجاسة في الطهارة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    According to Ibn Taymiyyah’s opinion, all small amounts of najasahs (impurities) are pardonable. And Shaykh Ibn `Uthaymin (may Allah have mercy on him) mentioned this view in a number of places and favored it. Moreover, this opinion is acted upon in the past and present. You may say, “Avoiding najasahs (impurities) was more difficult and complicated in the past, contrary to the present.” However, the issue of avoiding and being able to avoid differs according to the different states of people, like a sick person whose sickness prevents him from complete movement (moving freely), so his state of being is not as that of a healthy person.  The point is that the ruling that Shaykh al-Islam (may Allah have mercy on him) mentioned, and which was attributed to him by Shaykh Ibn `Uthaymin and also favored by him (may Allah have mercy on him), was acted upon in the past and present. However, this issue, from the perspective of its origin, is one of scholarly dispute, as the majority of scholars are of the opinion that neither a small amount nor a large amount of najasah (impurity) is pardonable, except for what an exception has been made in certain instances in a limited number of cases mentioned by the scholars. As for everything other than that, then it is not pardonable.

    However, the correct opinion is that which was mentioned by Shaykh Ibn `Uthaymin (may Allah have mercy on him), and which was chosen by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), that a small amount of najasah (impurity) is pardonable.

    As for the measurement of a small amount of najasah (impurity), then it is what is little, and the reference for that goes back to the custom of the people. As such, there is no specific limit to say “this is a small amount” and “this is a large amount”, rather the reference for this is what is acted upon by the people and their custom, as this is the defining factor for whatever has not been explicitly defined in the Shari`ah. It is as the poet, and he is our Shaykh, said in his poem:

    And everything that has come without being defined,

    In the Shari`ah, such as a safety place (for safeguarding items from theft), then by custom define it.

    So the reference for this (i.e. small amount) goes back to the definition of the custom. Thus, whatever the people consider as being a small amount is what is pardonable, and whatever is not considered as being a small amount is not pardonable. However, as a general rule, as long as it is within the ability of a person to avoid the najasah (impurity), then there is no doubt that it is safer to avoid both the small and large amount of it, so long as it does not lead to phobia.

     

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  • Combining wudhu and tayammum in a single wudhu
  • Combining wudhu and tayammum in a single wudhu

    الجمع بين الوضوء والتيمم في وضوء واحد

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The question of combining wudhu and tayammum in a single wudhu is the view of some people of knowledge. However, the correct view is that the two are not to be combined, and there is no evidence to support the combining of the two. As for the hadith which is relied on by those who are of the view of combining, then it is da`if (weak). What is correct is that if there is a part of the limb that is supposed to be washed in wudhu that cannot be washed, if it can be wiped over then this suffices washing and also suffices performing tayammum. However, if it cannot be washed nor wiped over, then the majority of scholars are of the view that tayammum suffices for it; while a group of the people of knowledge are of the view that tayammum does not suffice for it, rather one should settle with what he can wash of it and the rest would not be binding to wash, because there is no reason for tayammum in this scenario. This is the view held by a group of the people of knowledge. It is also the view held by the Dhahiri madh'hab and some jurists of other madh'habs, and is a view that has relevance and deserves contemplation.

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  • The ruling of changing the diaper cloth at the time of wudhu for one who has urinal i
  • The ruling of changing the diaper cloth at the time of wudhu for one who has urinal incontinence

    حكم تبديل اللفافة لمن به سلس عند الوضوء

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success: 

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudhu.

    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

     

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have two views regarding this: 

    The first view: That it is not obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Hanbalis, and the apparent opinion of the Hanafis and Malikis. [1]

    The second view: That it is obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Shafi`is.

    The more predominant view is the first one. So it is not compulsory for the one who has a continuous impurity – of urinal incontinence or otherwise – to change the diaper cloth with every wudhu, because the Prophet (peace be upon him) did not command that for the mustahadah (one who has non-menstrual vaginal bleeding), and also because of the hardship and inconvenience that it consists of.

    Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “This view is stronger, because in washing such cloths every time and drying them, or replacing them with clean ones, is great hardship, contrary to wudhu; and also because when the Prophet (peace be upon him) commanded her (the mustahadah) to make wudhu for every prayer, he did not mention washing the blood and the cloth placed at the vagina.” [2]

    And Allah Almighty knows best


    [1]See: Fath al-Qadir, vol. 1, p. 185; al-Dhakhirah, vol. 1, p. 29; and Hashiyah al-Dasuqi, vol. 1, p. 184.

    [2]Sharh al-`Umdah, p. 492.

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  • The time of the Friday ghusl (bath)
  • The time of the Friday ghusl (bath) وقت غسل الجمعة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudhu.

    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have two views regarding this:

    The first view: That it is not obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Hanbalis, and the apparent opinion of the Hanafis and Malikis. [1]

    The second view: That it is obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Shafi`is.

    The more predominant view is the first one. So it is not compulsory for the one who has a continuous impurity – of urinal incontinence or otherwise – to change the diaper cloth with every wudhu, because the Prophet (peace be upon him) did not command that for the mustahadah (one who has non-menstrual vaginal bleeding), and also because of the hardship and inconvenience that it consists of.

    Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “This view is stronger, because in washing such cloths every time and drying them, or replacing them with clean ones, is great hardship, contrary to wudhu; and also because when the Prophet (peace be upon him) commanded her (the mustahadah) to make wudhu for every prayer, he did not mention washing the blood and the cloth placed at the vagina.” [2]

    And Allah Almighty knows best


    [1]See: Fath al-Qadir, vol. 1, p. 185; al-Dhakhirah, vol. 1, p. 29; and Hashiyah al-Dasuqi, vol. 1, p. 184.

    [2]Sharh al-`Umdah, p. 492.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    In an authentic hadith, Abu Sa`id al-Khudri narrated that the Prophet (peace be upon him) said, “The Friday ghusl (bath) is compulsory for every (Muslim) who has attained the age of puberty.”[1] So he said, “The Friday ghusl,” thereby associating it with Friday, which is its day. Also, as in the hadith, “Whoever performs ghusl on Friday, bathes completely, and goes early, arriving early...”[2] So he made that on the day of Friday. Also, in the authentic hadith of `Abdullah bin `Umar, he stated the day of Friday. And in the hadith of Samurah bin Jundub, the Prophet (peace be upon him) said, “If any one of you performs wudhu (on Friday) that is all right; and if any of you takes a bath, that is better.”[3]

    So all of the hadiths associate the performance of ghusl with the day of Friday, which begins with the starting time of Fajr. Therefore, the ghusl that one achieves the sunnah of taking Friday ghusl, is the one taken after the starting time of Fajr on Friday. This is the opinion of the majority of Islamic jurists. While Imam Abu Hanifah, as well as a group of the people of knowledge, are of the opinion that performing ghusl on the eve of Friday is also associated with the Friday ghusl, and this is close to the matter. However, what is more certain in achieving the sunnah is to perform ghusl after the beginning of Fajr.

    And Allah knows best.


    [1]Sahih Bukhari (858) and Sahih Muslim (1994).

    [2]Sunan Abu Dawud (345), Sunan al-Tirmidhi (496), Sunan al-Nasa’i (1381), Sunan Ibn Majah (1087), and graded as Sahih according to al-Albani.

    [3]Sunan Abu Dawud (354), Sunan al-Tirmidhi (497), Sunan al-Nasa’i (1380), Sunan Ibn Majah (1091), and graded as Sahih according to al-Albani.

     

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  • She had some bleeding, so she assumed it was menstruation and left the obligatory pra
  • She had some bleeding, so she assumed it was menstruation and left the obligatory prayers نزل منها دم فظنته حيضاً وتركت الصلاة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudhu.


    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have two views regarding this: 

    The first view: That it is not obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Hanbalis, and the apparent opinion of the Hanafis and Malikis. [1]

    The second view: That it is obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Shafi`is.

    The more predominant view is the first one. So it is not compulsory for the one who has a continuous impurity – of urinal incontinence or otherwise – to change the diaper cloth with every wudhu, because the Prophet (peace be upon him) did not command that for the mustahadah (one who has non-menstrual vaginal bleeding), and also because of the hardship and inconvenience that it consists of.

    Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “This view is stronger, because in washing such cloths every time and drying them, or replacing them with clean ones, is great hardship, contrary to wudhu; and also because when the Prophet (peace be upon him) commanded her (the mustahadah) to make wudhu for every prayer, he did not mention washing the blood and the cloth placed at the vagina.” [2]

    And Allah Almighty knows best

    [1]See: Fath al-Qadir, vol. 1, p. 185; al-Dhakhirah, vol. 1, p. 29; and Hashiyah al-Dasuqi, vol. 1, p. 184.

    [2]Sharh al-`Umdah, p. 492.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    In an authentic hadith, Abu Sa`id al-Khudri narrated that the Prophet (peace be upon him) said, “The Friday ghusl (bath) is compulsory for every (Muslim) who has attained the age of puberty.”[1] So he said, “The Friday ghusl,” thereby associating it with Friday, which is its day. Also, as in the hadith, “Whoever performs ghusl on Friday, bathes completely, and goes early, arriving early...”[2] So he made that on the day of Friday. Also, in the authentic hadith of `Abdullah bin `Umar, he stated the day of Friday. And in the hadith of Samurah bin Jundub, the Prophet (peace be upon him) said, “If any one of you performs wudhu (on Friday) that is all right; and if any of you takes a bath, that is better.”[3]

    So all of the hadiths associate the performance of ghusl with the day of Friday, which begins with the starting time of Fajr. Therefore, the ghusl that one achieves the sunnah of taking Friday ghusl, is the one taken after the starting time of Fajr on Friday. This is the opinion of the majority of Islamic jurists. While Imam Abu Hanifah, as well as a group of the people of knowledge, are of the opinion that performing ghusl on the eve of Friday is also associated with the Friday ghusl, and this is close to the matter. However, what is more certain in achieving the sunnah is to perform ghusl after the beginning of Fajr.

    And Allah knows best


    [1]Sahih Bukhari (858) and Sahih Muslim (1994).

    [2]Sunan Abu Dawud (345), Sunan al-Tirmidhi (496), Sunan al-Nasa’i (1381), Sunan Ibn Majah (1087), and graded as Sahih according to al-Albani.

    [3]Sunan Abu Dawud (354), Sunan al-Tirmidhi (497), Sunan al-Nasa’i (1380), Sunan Ibn Majah (1091), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

     

    In response to your question, we say, and with Allah Almighty lies all success:

    It is not obligatory upon her to make up the prayers she left because she left them based upon a original rule. This is an important point of benefit for women, that is:  that the original rule for a woman’s bleeding is that it is menstruation. Allah Almighty said:

     “And they ask you about menstruation. Say, It is harm.” [Al-Baqarah 2:222]

    And harm is what Allah Almighty pointed out in the above verse [i.e. menstruation]. So the original rule for a woman’s bleeding is that it is menstruation. Thus, if she left off praying on the grounds of this original rule, then it is not obligatory upon her to make up the prayers she left, according to the correct opinion amongst scholars.

    I will mention in this regard that which is reported in Bukhari, where Fatimah bint Abu Hubaysh asked the Prophet (peace be upon him), “I have persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, rather this is only from a blood vessel.”[1]So she used to leave off praying, as is mentioned in some narrations, and in some other narrations it is mentioned that she stopped praying for a long period of time. Also, in some narrations of the hadith, it is mentioned that she had abnormal bleeding for a period of seven years.

    This proves that it is not obligatory to make up missed prayers for someone in this situation, because she did not consider them obligatory upon her. Furthermore, she left off praying on the grounds of the original rule, upon which bleeding prevents the performance of prayer. However, if she wishes to be on the safe side and make up her missed prayers, then this is up to her. As for the religious ruling on whether or not she is obligated to make up for the prayers she missed upon the assumption that it was menstruation, the answer is that there is no obligation upon her to do that, according to the more correct of opinions of the scholars.

    And Allah knows best what is correct.


    [1]Sahih Bukhari (228) and Sahih Muslim (779).

     

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Prayer
  • Praying in churches and places of worship of the disbelievers
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. What is the ruling of a prayer performed in a church if someone does not find a mosque or other place to perform the prayer in? Is he sinful for praying in it? Is his prayer accepted? Please give us a fatwa. الصلاة في الكنائس ومعابد الكفار

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    Scholars are in consensus that if one performs the prayer in the church in a clean location then his prayer is permissible and valid. This was conveyed by Ibn `Abdul-Barr in his book al-Tamhid (5/229).

    They differed, however, in regards to whether prayer is disliked in it or not. A group of scholars and jurists opined that prayer is disliked in a church because of what it contains of statues. This was reported from `Umar, Ibn `Abbas, Malik, and is the opinion of the Shafi`i Madh'hab.

    Others have made a concession regarding entering it if there are no statues, such as Hasan Basri, `Umar bin `Abdul-`Aziz and Sha`bi, and it is the opinion of the Hanbali Madh'hab. If not, then prayer in it is disliked.

    As for the Hanafi Madh'hab, some scholars have opined that it is disliked, whereas others opined that it is forbidden as it is a location for devils, and praying in it would be a means of venerating them.

    What is apparent here is that if there are statues in it, then prayer inside of it is disliked. On the other hand, if there are no statues in it, then the prayer would be permissible, but one should not abandon praying in mosques and instead intend to pray in churches, as that is not permissible. It is obligatory for one to pray in mosques if they are found and one should not substitute them with anything else.

    Your brother,

    Dr. Khalid al-Muslih

    28 / 2 / 1426 AH

     

     

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  • Praying with the presence of najasah (impurity)
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. If a person were to perform the prayer with a najasah (impurity) present on his body that he is aware of, is his prayer valid? الصلاة بالنجاسة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    According to the majority of scholars, one’s prayer is not valid if there is a najasah (impurity) present on the garment or body of the one performing the prayer. This is evidenced by the words of Allah Almighty:

    “And your clothing purify.” [Al-Muddaththir 74:4]

    And also the hadith narrated by Asma’ (may Allah be pleased with her) when she said, “A woman came to the Prophet (peace be upon him) and said, “What should one do if the blood of menses smears the garment of one amongst us?” He replied, “She should scrape it, rub it with water, pour water over it, and then perform the prayer in it.” [Bukhari (220) and Muslim (29)] 

    In addition to other textual evidences.

    Your brother,

    Dr. Khalid al-Muslih

    28 / 3 / 1425 AH

     

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  • Prostrating on something [between a person and the ground] during prayer
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Is there anything mentioned in any hadith that shows the recommended act of making contact with the ground directly during prostration? Meaning: to prostrate with no barrier between me and the ground. السجود على حائل في الصلاة

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    A group of scholars, including Imam Shafi`i (may Allah have mercy on him), opined that it is not permissible to prostrate while there is a connected material on the one praying, such as his turban or garment [coming between him and the place of prostration]. They evidenced this by the hadith of Khabbab bin al-Aratt (may Allah be pleased with him) when he said, “We came to the Messenger of Allah (peace be upon him), and complained to him about praying on the extremely heated ground (or sand), but he paid no heed to us.” [Muslim (619)]

    Thus, they said that it is obligatory for the body parts of the one praying to come in contact directly with the place of prostration.

    The majority of scholars from the Tabi`un, jurists of various Madh'habs and others, differed with this opinion. They opined that it is not obligatory for the body parts of the one praying to come in contact directly with the place of prostration. They evidenced this with what was narrated by Bakr bin `Abdullah, on the authority of Anas (may Allah be pleased with him) when he said, “We used to pray with the Prophet (peace be upon him) and some of us used to place the ends of their clothes at the place of prostration because of scorching heat.” [Bukhari (385) and Muslim (620)] 

    What is closest to being correct from the gathered evidences, is that if there is no pressing need, it is better not to prostrate on something [that will come between the one praying and the ground]. And Allah knows best.

    Your brother,

    Dr. Khalid al-Muslih

    13 / 6 / 1427 AH

     

     

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  • Staying in the mosque waiting for the next prayer is better than taking many steps go
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Which is better: to stay in the mosque waiting for the next prayer or going home and returning a second time to seek the reward of accumulating many footsteps to the mosque? Please give us a fatwa, may Allah reward you with the best of rewards. الرباط في المسجد انتظارا للصلاة أفضل من كثرة الخطى

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    Staying in the mosque is better because it fulfills the reward of ribat (guarding the frontiers of Muslim lands) in its most complete manner. It is reported in the hadith of `Ala’, from his father, from Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said, “Shall I not tell you of that by means of which Allah erases sins and raises people in status? Performing wudhu properly even when it is inconvenient, taking a lot of steps to the mosque, and waiting for one prayer after another. That is the ribat for you, that is the ribat for you, that is the ribat for you.” [Muslim (251)]

    The act of waiting for the prayer is fulfilled in all certainty for the one who remains in the mosque waiting for the prayer, even though the one outside the mosque whose heart is attached to the mosque has his virtue and reward. However, the one who stays in the mosque awaiting the prayer is of a higher rank than him. From among the evidences that show the virtue of this rank and its precedence over many steps taken walking to the mosque, is when the Prophet (peace be upon him), after mentioning it, repeated, “That is the ribat,” to show reverence for this issue and to make clear its importance. And Allah knows best.

    Your brother,

    Dr. Khalid al-Muslih

    16 / 1 / 1429 AH

     

    �_ mn� X�] ome out for it, then let him pray two units of prayer.” [Bukhari (1170) and Muslim (564)] 

     

    And the sermon is known to be a prohibited time for prayer. Likewise, tahiyyatul-masjid can be performed during the rest of the prohibited times of prayer. And Allah knows best.

    Your brother,

    Dr. Khalid al-Muslih

    20 / 9 / 1427 AH

     

    he"�dy� X�] �� [Abu Dawud (1073) and Ibn Majah (1311)]

     

    This hadith is not free from criticism, but it is strengthened by the previous narration. And Allah knows best. 

    Your brother,

    Dr. Khalid al-Muslih

    29 / 9 / 1428 AH

     

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  • Tahiyyatul-Masjid (the prayer for greeting the mosque) during prohibited times of pra
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Is it permissible for me to pray tahiyyatul-masjid (the prayer for greeting the mosque) while the Imam is giving the Friday sermon, and also after `Asr prayer? تحية المسجد في أوقات النهي

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    The two units of prayer that comprise tahiyyatul-masjid is, as is mentioned by the scholars, included in the ruling of prayers that are performed due to specific causes during prohibited times of prayer. In the hadith narrated by Abu Qatadah, the Messenger of Allah (peace be upon him) said, “If any one of you is to enter the mosque, then let him pray two units of prayer before sitting.” [Bukhari (1176) and Muslim (714)]

    This provides evidence that the prayer for the one entering the mosque is from the sunnah. If the time of his entry coincides with the prohibited times of prayer, then the issue of not being able to pray during these prohibited times may cause him some confusion. Because of this, scholars have differed in regards to the ruling on tahiyyatul-masjid, and they have two opinions:

    The first: He should not pray during prohibited times, because prayer has been prohibited in them, and this encompasses all prayers. This is what the majority of scholars opined from the Hanafi, Maliki and Hanbali jurists.

    The second: He can pray tahiyyatul-masjid during the prohibited times, because it is from among the prayers that are performed due to specific causes. This is the opinion of the Shafi`i Madh'hab and is a narration within the Hanbali Madh'hab as well. The argument for this opinion is that the prohibition is in regards to prayers that do not have specific causes. The prohibition of the Prophet (peace be upon him) from performing prayers during prohibited times had exceptions, such as making up missed obligatory prayers, the two units of prayer after tawaf around the Ka`bah and repeating the obligatory prayer with the congregation should one attend it. Similarly, the Prophet (peace be upon him) commanded to perform tahiyyatul-masjid during the Friday sermon. In the hadith narrated by Jabir (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said, “If any one of you comes [to the mosque] while the Imam is delivering his sermon or has come out for it, then let him pray two units of prayer.” [Bukhari (1170) and Muslim (564)] 

    And the sermon is known to be a prohibited time for prayer. Likewise, tahiyyatul-masjid can be performed during the rest of the prohibited times of prayer. And Allah knows best.

    Your brother,

    Dr. Khalid al-Muslih

    20 / 9 / 1427 AH

     

    he"�dy� X�] �� [Abu Dawud (1073) and Ibn Majah (1311)]

     

    This hadith is not free from criticism, but it is strengthened by the previous narration. And Allah knows best. 

    Your brother,

    Dr. Khalid al-Muslih

    29 / 9 / 1428 AH

     

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  • A woman delaying the Dhuhr Prayer
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. There is a woman who delays performing the Dhuhr Prayer every day until 2:30 PM without a valid excuse. What is the ruling on that? تأخير المرأة لصلاة الظهر

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    There is no problem in delaying, so long as the prayer time does not expire. The time for the Dhuhr Prayer begins when the sun crosses the celestial meridian until the shade of an object is as long as its length. This is evidenced by numerous narrations of hadiths. The Dhuhr Prayer ends with the entering time of the `Asr Prayer. There is no separation between the times of the Dhuhr and `Asr Prayers. In fact, the time for the Dhuhr Prayer expires the moment the time for the `Asr Prayer enters. This is evidenced by the words of Allah Almighty:

    “Establish prayer at the decline of the sun [from its meridian] until the darkness of the night, and [also] the Qur’an of Fajr. Indeed, the recitation of Fajr is ever witnessed.” [Al-Isra’ 17:78]

    Hence, the Dhuhr`AsrMaghrib and `Isha’ Prayers, do not have a separator between them. Rather, the time for one ends when the time of the next one comes in. This differs from the Fajr Prayer, as it is separate. Because of this, Allah Almighty says:

    “... and [also] the Qur’an of Fajr. Indeed, the recitation of Fajr is ever witnessed.” [Al-Isra’ 17:78]

    As its beginning and ending times are separate. And Allah knows best.

    Your brother,

    Dr. Khalid al-Muslih

    5 / 3 / 1434 AH

     

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    They also sought evidence from the hadith narrated by Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, “Two Eids have coincided on this day of yours. So whoever wants, it (the Eid Prayer) will suffice him, and he will not have to pray the Friday Prayer, but we will pray the Friday Prayer.” [Abu Dawud (1073) and Ibn Majah (1311)]

    This hadith is not free from criticism, but it is strengthened by the previous narration. And Allah knows best. 

    Your brother,

    Dr. Khalid al-Muslih

    29 / 9 / 1428 AH

     

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Fasting
  • Entry of blood in a fasting person’s throat
  • Dear respected Shaykh, Assalamu Alaykum wa rahmatullahi wa barakatuhu If a person is fasting then his mouth is injured and blood enters his throat; should he continue fasting, or will he be considered to have broken his fast?

    دخول شيء من الدم لبلعوم الصائم

     Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions. Wa ‘alaykum salaam wa rahmatullahi wa barakaatuhu   To proceed:   For a fasting person to be considered to have broken his fast with regard to all the things that break fast, it is stipulated that the breaking of the fast should occur based on knowledge, choice and awareness. Thus what  reaches the throat unintentionally does not nullify the fast because  the person did not intend that nor did he choose it. Allah the Exalted said :   )وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ( “ And there is no blame upon you for that in which you have erred but [only for] what your hearts intended.” [ Surah Al-Ahzaab (33): 5].   A hadeeth which the scholars agreed upon its correctness of its meaning, and which was transmitted by Ibn Maajah (no. 2045) from the hadeeths of Ibn ‘Abbaas (may Allah be pleased with him and his father) states: “"Allah has forgiven my nation for mistakes and forgetfulness, and what they are forced to do."  

    Dr. Khaalid al-Mosleh       19/10/1428AH

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  • The ruling of inserting suppositories into a fasting person and injecting him with an
  • Dear respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. Does using suppositories and enemas nullify the fast?

    حكم التحاميل والحقن الشرجية للصائم

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa ‘alaykum salaam wa rahmatullahi wa barakaatuhu   To proceed:   Suppositories and enema in reality are a means of making something reach the stomach from the anus. The majority of the scholars from different mathabs were of the view that this nullifies the fast. A group of researching scholars held that what reaches the stomach from the anus does not nullify the fast, because it is neither food nor drink, nor something with their qualities, and what has been mentioned that some enemas provide nutrition rarely occurs, and there is no proof to adjudge  that enemas are nutritive at all times. This is why our Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said- after presenting the view that suppositories and enemas do not break the fast- “Based on this opinion I say, “Enemas do not nullify the fast at all, even if the body get nutrition from them through the small intestines. Thus the preponderant opinion in this issue is the opinion of Shaykh al-Islaam Ibn Taymiyyah, and what the modern scholars have said should not be considered”. And Allah knows best.

      Your brother

      Dr. Khaalid al-Mosleh  

    15/8/1428 AH    

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  • The use of an intravenous injection by a fasting person
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. It is known that an intravenous injection is followed by a injection with a bit of water so as to push the intravenous injection faster into the body. Is this considered to be one of the nullifiers of fasting?

    الحقنة الوردية للصائم

    All praise is due to Allah the Lord of the worlds. I send salutations and peace to our Prophet Muhammad, his family and all his companions   Wa ‘alaykum salaam wa rahmatullahi wa barakaatuhu   To proceed:   Injecting the sick person with medication through the veins does not break fast according to the majority of contemporary scholars, and that is because injecting medication in the veins is neither eating nor drinking, nor something with the qualities of eating and drinking. The principle is that fasting is valid until there is clear proof of its nullification, and there is nothing to indicate that.   As to what you have mentioned that the procedure of injection requires injection of a small quantity of water; this does not also affect fasting, because it is in line with what had been mentioned previously that it is neither food nor drink nor something which has the qualities of food and drink, and the principle is that fasting is valid.   This is from one angle. On other hand it can be said that the level of  the water that is used is little, and does not break the fast. It is like the water that remains in the person who has made wuthoo‘, and it is known that the water which remains in the mouth of the person who has made wuthoo‘ does not break fast according to an opinion that was agreed upon by the scholars; and it is a small amount which is not required.

        Dr. Khaalid al-Mosleh   19/10/1428 AH    

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  • Blood injections and fasting
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. Allah I am afflicted with leukemia, and I am undergoing chemotherapy. For removing residue doctors make a liquid go through my veins and they also transfuse me with blood and plasma. Does this procedure nullify the fast or not? حقن الدم للصائم

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaikum assalam wa rahmatullahi wa barakatuhu     Undoubtedly this illness make it permissible to break fast. It is better that you should not overburden yourself by fasting. If you can make up for the missed days in fasting then you should do so, or else you should feed a poor person for every missed day of fasting.   As for the blood injection, whether it is for this type of disease or other types; the opinion of most of the contemporary scholars is that it breaks the fast, because the blood that enters the body  causes strengthening of the body and safeguarding it as is done by food and drink.   A group of scholars were of the opinion that a blood injection does not break the fast, because it is neither food nor drink, nor does it have their qualities in all aspects. Strengthening the body and safeguarding it is one the goals of food and drink and their happening to the fasting person through other things besides them does not nullify the fast. This can be supported by what was transmitted in al-Bukhaari (no. 1922) and Muslim (no. 1102) from the hadeeth of  ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) in the story of the continuous fasting of the Prophet (peace be upon him) and his prohibiting his companions from that. They said, “But you fast continuously!”. He said, “I am not like you, my Lord feeds me and provides me with drink”.  And it is known that this food and drink is not food and drink which results in the breaking of the fast, rather, it is what Allah the Exalted provided His Messenger (peace be upon him) in the form of strength which is acquired by engaging in the worship of Allah, which left him in no need of food and drink. It may be said, “The acquisition of strengthen by the body and its non-requirement of food and drink without eating or drinking does not break the fast.”   Furthermore the principle is that anything cannot be considered to break the fast unless there is proof for that, and there is no proof nor obvious analogy which may establish that a blood injection cause the fast to break. Based on that, the opinion which is nearer to the truth from the two opinions is that a blood injection does not break fast. And Allah knows best.  

    Your brother

    Dr. Khaalid al-Mosleh

    20/9/1428 AH    

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  • Does the fast who fasts on the day of ‘Arafah with an intention to make up for a miss
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuhu. Whoever fasts the day of ‘Arafah with the intention of making up for a missed fast, does he gets the reward for fasting on the day of ‘Arafah? حقن الدم للصائم

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaikum assalam wa rahmatullahi wa barakatuhu   To proceed:   The fast of the day of ‘Arafah has the greatest reward among the voluntary fasts, because no virtues like those which were transmitted for the day of ‘Arafah were transmitted for any other voluntary  fasting. It has been transmitted in Saheeh Muslim from the hadeeths of Aboo  Qataadah that the Prophet (peace be upon him) said, “Fast the Day of Arafah, for indeed I anticipate that Allah will forgive (the sins) of the year after it, and the year before it."[1]   This great virtue of the forgiveness of the sins of two years is attained by the one who voluntarily fasts on the day of ‘Arafah, with sincere faith and seeking Allah’s reward. There is no difference of opinion among the scholars about this.   As for the person who fasts on the day of ‘Arafah with the intention of making up for a missed day, expiation or vow and in addition makes an intention to fast the day of ‘Arafah so as to get its virtue; the scholars have differed and have two opinion about that:   The first opinion: Whoever fasts for a day with the intention of fasting a compulsory fast and an optional one; his fasting is valid, and he will get what he made an intention for in the two fasts. Thus whoever fasts the day of ‘Arafah with the intention of making up for a missed fast and a voluntary fast will get two rewards: the reward for fasting the day of ‘Arafah and the reward of fasting to make up for a missed fast. This was the opinion of a group of scholars from the Malikites and Shaafi’tes[2] and others. From the contemporary scholars; this opinion was chosen by our Shaykh Muhammad al-‘Uthaymeen (may Allah have mercy on him) and he said, “If a person makes an intention on this day- the day of ‘Arafah- to make up for the missed fast of Ramadaan, he will get two rewards: the reward for fasting on the day of ‘Arafah and the rewards for making up for a missed fast”. [3]   This is also understood from the answer of our Shaykh Ibn Baaz when he said, “If a person fasts on the day of ‘Arafah to make up for a missed day, and fasts during the first nine days of Thul Hijjah to make up for missed fasts, that is good.” [4]   The proof for this opinion is that the Prophet (peace be upon him) set a reward on the day of ‘Arafah for fasting, thus whatever intention of fasting is made, it realizes the reward which was set. This goes under what the scholars stated that it is permissible to have more than one intention in doing a good deed, or having overlapping acts of worship. They stated that this is divided into two sections:   Firstly: Where the action itself is intended; in this case it is not allowed to have more than one intention or to have overlapping acts of worship, rather each act of worship should be performed independent of the other like the Sunnah rak’aats of Zuhr and Maghrib for example, all of them are intended to be done separately. Secondly: When what was is intended is the action not the act of worship itself, like the voluntary prayer of tahiyyatul masjid, because what is meant  by the statement of the Prophet (peace be upon him) "If anyone of you enters a Mosque, he should not sit until he has offered a two rak’aat prayer”[5] is that the person who has entered the mosque should not sit down except after performing prayer, and this is achieved by performing a compulsory prayer, specific optional prayer or a general optional prayer, and this applies to fasting on the day of ‘Arafah. Ibn ‘Uthaymeen (may Allah have mercy on him) said, “What is meant by the fasting on the day of ‘Arafah is that this day must come upon you while you are fasting, whether you have made an intention that this day will be part of the three days that are fasted optionally every month, or you have intended it to be fasting on the day of ‘Arafah”. [6]   The second opinion: An act of worship which combines the intention of a compulsory deed and an optional deed is not valid, thus whoever fasts the day of ‘Arafah with the intention to make up for a missed fast and with an intention to fast a voluntary fast, his intention for fasting optionally attains no virtue because the virtue of fasting on the day of ‘Arafah cannot be attained except with an intention to fast voluntarily according to the form on which the reward was set, and that is fasting on the day because it is the day of ‘Arafah. This was the opinion held by the Malikites, the Shaafi’tes and others. [7]   The proof for this statement is that: an act of worship cannot be performed with a combined intention for a compulsory and voluntary act of worship because these things have different rulings.   The nearest of these opinions to the truth-and Allah knows best- is that whoever fasts on the day of ‘Arafah with the intention to make up for a missed fast and also with the intention for a voluntary fast will attain the reward for performing a compulsory deed and a voluntary deed. Thus he will have fasted for a missed day and a voluntary fast. This can be supported by what was transmitted by al-Bukhaari and Muslim from the hadeeth of ‘Umar ibn al-Khattaabthat “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” [8] Thus the person who fasted the day of ‘Arafah to make up for a missed fast and also as a voluntary fast, will get the reward of what he intended for and Allah’s grace is extensive. As for the opinion of some scholars that the intention for a compulsory deed cannot  be combined with a voluntary; this is not admissible. If a person enters the mosque and offers the compulsory prayer, he will have followed a compulsory command and another command which is recommended . And Allah knows best.   Your brother Dr. Khaalid al-Mosleh 5/12/1434   [1] Saheeh Muslim (no. 1162) [2] Haashiyat ad-Dasooqi 5/95, Haashiyat ‘I’aanah at-Taalibeen  2/252, al-Fataawa al-Fiqhiyyah al-Kuwaitiyyah 2/83 [3] Majmoo’ Fataawa ibn ‘Uthaymeen 20/29 [4] Majmoo’ Fataawa Ibn Baaz 15/406 [5] Transmitted by al-Bukhaari (no. 1167) and Muslim (no. 714) [6] Majmoo’ Fataawa Ibn ‘Uthaymeen (20/13) [7] Bulghat as-Saalik li ‘Aqrab al-Masaalik 1/449, Mughni al-Muhtaaj (5/186) [8] Transmitted by al-Bukhaari (1) and Muslim (4962)

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  • Gargling with medication during the day in Ramadaan
  • Is it permitted to gargle with medicine during the day in Ramadaan?

    المضمضة بالدواء في نهار رمضان

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaikum assalam wa rahmatullahi wa barakatuh.   As to what follows:     There is no problem in doing that if  the medication is not swallowed, this applies external medication in the mouth or other parts of the body. However, if the medication has a taste a Muslim should avoid it during the time of fasting, as a precaution so that nothing  will enter his throat.

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Attire & Beautification
  • Using creams for lightening complexion and peeling off upper layer of skin
  • Respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. When we use facial masks made of natural ingredients such as yeast and lupine, etc, for lightening complexion, is it considered changing the creation of Allah, and is it impermissible? استعمال كريمات لتفتيح البشرة والتقشير

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaykum assalam wa rahmatullahi wa barakatuh.   Whatever of these items are similar in effect to make-up and beauty products, then they are permissible. As for what leads to a long-term or continuous change, as in peeling the skin and removing the surface layer of skin, then the majority of scholars hold it as impermissible, as it is changing the creation of Allah. It is stated in the hadith of `A’ishah (may Allah be pleased with her), who said, “The Prophet (peace be upon him) cursed the woman who peels off skin [for another] and the one who has her skin peeled [by another].” [Musnad Ahmad (26171)]   However, there is an understatement in its chain of narrators due to the unknown state of some of its narrators.    A group of scholars is of the opinion that skin peeling is allowed, due to the aforementioned hadith, regarding it being weak.   As for justification for changing the creation of Allah, then it is not the same in all situations. Making it a constant [unchanging rule] is the opinion of Tabari, in that it is not permissible for a woman to change anything of which Allah created her upon; not by adding nor by subtracting anything in pursuit of looking better; not for her husband nor for anyone else; even if it means removing a defect that is not naturally [part of a woman], such as a woman who has an extra tooth and has it removed, or it is longer than usual and she has part of it cut off, or a beard or moustache she removes by plucking or by any other means.   This opinion is in contrast to the opinion of the majority of scholars who exclude such situations [from the ruling of changing the creation of Allah], just as some things that have been permitted for beautification are included in the meaning of changing the creation of Allah, such as henna and hair dye. This shows that the justification for the prohibition of changing the creation of Allah is not constant [i.e. not the same in all situations], just as the basis for all things is permissibility and allowance unless and until it is prohibited by clear evidence.   So what is clear is that it is permissible to use natural and other products for lightening the skin. As for differentiating between what has a long term or short term effect, then it has not been clearly mentioned [in the Qur’an or Sunnah].   And Allah knows best.

      Your brother,

    Dr. Khalid al-Muslih

      22 / 9 / 1428 AH

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  • Colouring the hair black
  • Respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. I would like to ask if I may colour my hair black, keeping in mind that I am a young man of 23 years of age? صبغ الشعر بالسواد

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaykum assalam wa rahmatullahi wa barakatuh.   The scholars (may Allah have mercy on them) differed in the matter of colouring one’s hair with black dye. A group of them allowed it. Among them Sa`d bin Abi Waqqas, `Uqbah bin `Amir, and Hasan and Husayn (may Allah be pleased with them). This was also the opinion of Zuhri, Hasan Basri and Muhammad bin Sirin.  Ishaq bin Rahawaya allowed it for a woman beautifying for her husband. This is also the opinion of Abu Yusuf, the student of Abu Hanifah.   A group of the Tabi`un were of the opinion that it is disliked to dye the hair black. Among them `Ata’, Mujahid, Mak'hul, Sha`bi and Sa`id bin Jubayr. It is also the opinion of the majority of Hanafi, Maliki, Shafi’i and Hanbali jurists. They based their opinion on the narration of Abu al-Zubayr, from Jabir (may Allah be pleased with him), who said, “Abu Quhafah, the father of Abu Bakr (May Allah be pleased with them) was presented to the Messenger of Allah (peace be upon him) on the day of the Conquest of Makkah and his head and beard were snow white. The Messenger of Allah (peace be upon him) said, ‘Change this with something [i.e. dye it] and avoid black.’” [Muslim (2102)]   A group of scholars are of the opinion that dyeing with black is prohibited, because a command implies obligation. Some of them based their opinion on the narration of Abdul-Karim, from Sa`id bin Jubayr, from Ibn `Abbas (may Allah be pleased with him), the Prophet (peace be upon him) said, “At the end of time there will be people who will use this black dye like the crops of doves who will not experience the fragrance of Paradise.” [Ahmad (2466), Abu Dawud (4212) and Nasa’i (5075)]   There is a difference of opinion surrounding who Abdul-Karim was. It has been said that he was al-Jazari, as is in some versions of the Sunan. Ibn al-Jawzi said, “He is Ibn Abi al-Makhariq, and he is weak, so [his narration] is not to be taken as evidence.”   Hafidh Ibn Hajar said about it, “Its chain of narrators is strong, but there is a difference of opinion in the extent of it being marfu` [reaching the Prophet (peace be upon him)] or mawquf [not reaching the Prophet (peace be upon him)]. So if it is considered mawquf, then these kinds of hadith are not stated as an opinion [of other than the Prophet (peace be upon him)], so its ruling is that of marfu`.” [Fath al-Bari (6/499)]   What I see as correct, is the opinion of the majority of scholars who are of the view that it is disliked. This is so because of what Muslim narrated from the saying of the Prophet (peace be upon him), “…and avoid black,” and that a group of scholars consider this extra statement as an addition, and not from the words of the Prophet (peace be upon him), because Abu Khuthaymah asked Abu al-Zubayr, “Did Jabir say, ‘Let him avoid black?’ He said, ‘No.’” [Musnad Ahmad (1423)]   In any case, based on the view that the addition is authentic, it still does not imply prohibition. Rather, it implies dislike. Furthermore, if a command is mentioned with regards to etiquettes, then it is considered as encouraged [and not obligatory]. This is why the majority consider it disliked rather than prohibited.   As for the hadith of  Ibn `Abbas, then it has been discussed above regarding its chain of narration. As for its meaning, if verified, then Ibn Abi `Asim, the author of “The Book of Khidab (Dyeing)” has said, “There is no evidence therein for the dislike of dyeing with black. Rather, it is informing of a people who have this characteristic, not of the disapproval of this characteristic.”   And Allah knows best.  

    Your brother,

      Dr. Khalid al-Muslih

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  • Dyeing the hair
  • Respected Shaykh, assalamu alykum wa rahmatullahi wa barakatuh. What is the ruling on Dyeing one’s hair? And is it permissible to make wudhu’ with it and pray in it? صبغ الشعر

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaykum assalam wa rahmatullahi wa barakatuh.   According to the principle ruling, dyeing the hair is permissible. But what is not allowed is to colour it with infamous colours [seeking to draw attention]. As for prayer, then it has nothing to do with dyeing, unless the dye was a layer on top of the hair preventing water from reaching it. In that case, it must be removed in order for the purification to be valid.   And Allah knows best.  

    Your brother,

    Dr. Khalid al-Muslih

      2 / 3 / 1425 AH

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  • A woman removing her clothing outside her home
  • Respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. Am I allowed to take a bath at my aunt’s house or anyone else’s house? خلع المرأة ثيابها خارج بيتها

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   Wa alaykum assalam wa rahmatullahi wa barakatuh.   It has been narrated from Abi al-Malih, from `A’ishah (may Allah be please with here), the Messenger of Allah (peace be upon him) said, “No woman removes her garments in other than the house of her husband except that she has torn the screen between herself and her Lord.” [Abu Dawud (4010), Tirmidhi (2803) and Ibn Majah (3750)]   Tirmidhi said this hadith is hasan (good in authenticity). Al-Shawkani, after reading out the chain of narrators, said about it, “And all of them are men [graded] as sahih.    Scholars have said that this warning is based upon exaggeration in protecting and covering a woman, and to protect her from causing fitnah [temptation for others] or being put into fitnah herself.   The context of this warning is that removing her garments can lead to exposing her `awrah (private parts) to whom it is not permitted to see [i.e. anyone other than her husband]. However, it is not a blanket statement which includes even those situations that are safe from such happening.   The jurists have mentioned this hadith in the context of women entering hammams, which were public baths in the past, resembling what are known today as saunas. So what can be derived from their discussion is that behind the warning is due to the fear of exposing the `awrah and fitnah. So those who allowed entering public baths (saunas) did so with the condition that they are safe from the above happening. As for those who allowed it only in the case of need, they looked at it from the understanding of exposure. So they allowed it only in the case of need, which means that in the absence of need, they did not allow it.   Also, there is a difference of opinion concerning other than public baths (saunas). Ibn al-Muflih said, “There is a difference of opinion regarding a woman’s sleeping [overnight] at her family’s place [i.e. at other than her husband’s home].” [Al-Furu` (1/207)]   What is apparent is that the ruling is not restricted to a specific place. Rather, wherever there is a probability of the `awrah being exposed, then it is prohibited [to remove clothing]; and when it is safe, then it is permissible.   And Allah knows best.  

    Your brother,

    Dr. Khalid al-Muslih

      18 / 10 / 1427 AH

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  • The ruling on artificial eyelashes
  • Respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. What is the ruling on eyelashes that are worn on top of one’s natural eyelashes, and not the ones that are added [as extensions] to one’s original lashes? حكم الرموش الصناعية

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   I fear that it may be a form of the prohibited extensions that Allah has cursed the doer of, as has been reported from the Prophet (peace be upon him), “Allah has cursed such a lady as lengthens [her or someone else’s] hair artificially, or gets it lengthened,” which is on the authority of a group of the Companions (may Allah be pleased with them); among them `A’ishah, Asma’ and Ibn `Umar. All of these hadiths are in the Sahihs of Bukhari and Muslim.   Furthermore, a fact that is not hidden is that in doing this, there is deception, and along with that there may be covering up reality and cheating. So I advise my sisters to avoid these means of beautifying, and to suffice with what is permissible.   “…And the garment of taqwa, that is best…” [Al-A`raf 7:26]

      Your brother,

    Dr. Khalid al-Muslih

      1 / 3 / 1427 AH

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  • Bleaching eyebrows
  • Respected Shaykh, assalamu alaykum wa rahmatullahi wa barakatuh. What is the ruling on a woman bleaching her eyebrows for beautification for her husband? تشقير الحواجب

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.   There are two opinions on this matter according to the scholars:   The first opinion is of prohibition. Among the scholars are those who prohibit it based on its resembling plucking of eyebrows, so they include it in it [its ruling as prohibited].   The second opinion is of permissibility. Among the scholars are those who allow it based on the principle ruling of being permissible, as there is no evidence to prohibit it.   The correct opinion:   What is apparent to me is that there is nothing wrong with bleaching, and that it is permissible. There is no evidence of it being prohibited. As for those who say it resembles plucking, then their opinion is invalid, because plucking differs from bleaching. Plucking is removing hair, whereas bleaching is colouring the eyebrows, and this is not prohibited. And the principle ruling for all things is permissibility.  So whoever says it is prohibited must bring forth evidence.   This is the opinion of our Shaykh Ibn `Uthaymin (may Allah have mercy on him). I have personally heard it from him on a number of occasions. But I would like to point out that we should not be excessive in our pursuit of beauty, because there is no end to it. Not ignoring the fact that my sisters, the women, follow up with what they see and hear in programs [commercials and advertisements] and the such. But we should realize that the picture shown is not the true reality, and if a person went looking for it in reality, he will not find it. Rather, it is a form of enhancer just as in the case of sound enhancers [sound effects] that make an ugly voice sound beautiful. In the same way there are picture enhancers [such as using Photoshop] that show a picture in other than its true reality. So I advise them with what Allah has advised:   “…And the garment of taqwa, that is best…” [Al-A`raf 7:26]   And Allah knows best.  

    Your brother,

    Dr. Khalid al-Muslih

      5 / 3 / 1434 AH

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Fatawa from America
  • What is qadar, and what is its relation to entering Paradise or Hellfire?
  • What is qadar, and what is its relation to entering Paradise or Hellfire? ما هو القدر؟ وما علاقته بدخول الجنة والنار؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    There is no effect of this on the state of purity of wudhu.  So the state of purity stays intact and is not nullified by this touch. Her touching impurity in the process of cleaning does not nullify her wudhu. And it is also not nullified by touching the child’s `awrah (private part), for if it did nullify, the Prophet (peace be upon him) would have made it clear.  As for what has been narrated regarding what the Prophet (peace be upon him) said about touching the private part, “He who touches his private part should make wudhu.”[1] This is in regards to touching out of lust, and wudhu in this case is mustahabb (recommended) by the consensus of scholars.  And it has also been narrated in a hadith by Talq bin `Ali that the Prophet (peace be upon him) said, when asked about a man touching his private part, “It is only a part of you.”[2] Meaning that a person touching his private part, or that of another person in this case, is only touching a part of his body and not touching out of lust. And this is, as in the context of the question, the case of a woman touching the private part when cleaning her son or cleaning her daughter. So there is no requisite of lust in this case, and it therefore does not nullify the wudhu, nor is it recommended to re-make wudhu. It is the same in the case if the question was about the ruling of touching najasah (impurity); does it nullify the wudhu? The answer is: No. Also, if the question was pertaining to the touching of the private part when cleaning a child and whether or not it nullifies the wudhu; the answer is: It does not nullify the wudhu.


    [1]Sunan Abi Dawud (181), Musnad Ahmad (7076), Sahih Ibn Hibban (1116), al-Mustadrak (474), al-Mu`jam al-Kabir (3831).

    [2]  Musnad Ahmad (4/22) (16329), Sahih Ibn Hibban (1120), Sunan al-Nasa’i (165), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have two views regarding this:

     

    The first view: That it is not obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Hanbalis, and the apparent opinion of the Hanafis and Malikis. [1]

    The second view: That it is obligatory to change the diaper cloth at the time of every wudhu. This is the madh'hab of the Shafi`is.

    The more predominant view is the first one. So it is not compulsory for the one who has a continuous impurity – of urinal incontinence or otherwise – to change the diaper cloth with every wudhu, because the Prophet (peace be upon him) did not command that for the mustahadah (one who has non-menstrual vaginal bleeding), and also because of the hardship and inconvenience that it consists of.

    Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said, “This view is stronger, because in washing such cloths every time and drying them, or replacing them with clean ones, is great hardship, contrary to wudhu; and also because when the Prophet (peace be upon him) commanded her (the mustahadah) to make wudhu for every prayer, he did not mention washing the blood and the cloth placed at the vagina.” [2]

    And Allah Almighty knows best.


    [1]See: Fath al-Qadir, vol. 1, p. 185; al-Dhakhirah, vol. 1, p. 29; and Hashiyah al-Dasuqi, vol. 1, p. 184.

    [2]Sharh al-`Umdah, p. 492.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success: 

    In an authentic hadith, Abu Sa`id al-Khudri narrated that the Prophet (peace be upon him) said, “The Friday ghusl (bath) is compulsory for every (Muslim) who has attained the age of puberty.”[1] So he said, “The Friday ghusl,” thereby associating it with Friday, which is its day. Also, as in the hadith, “Whoever performs ghusl on Friday, bathes completely, and goes early, arriving early...”[2] So he made that on the day of Friday. Also, in the authentic hadith of `Abdullah bin `Umar, he stated the day of Friday. And in the hadith of Samurah bin Jundub, the Prophet (peace be upon him) said, “If any one of you performs wudhu (on Friday) that is all right; and if any of you takes a bath, that is better.”[3]

    So all of the hadiths associate the performance of ghusl with the day of Friday, which begins with the starting time of Fajr. Therefore, the ghusl that one achieves the sunnah of taking Friday ghusl, is the one taken after the starting time of Fajr on Friday. This is the opinion of the majority of Islamic jurists. While Imam Abu Hanifah, as well as a group of the people of knowledge, are of the opinion that performing ghusl on the eve of Friday is also associated with the Friday ghusl, and this is close to the matter. However, what is more certain in achieving the sunnah is to perform ghusl after the beginning of Fajr.

    And Allah knows best.


    [1]Sahih Bukhari (858) and Sahih Muslim (1994).

    [2]Sunan Abu Dawud (345), Sunan al-Tirmidhi (496), Sunan al-Nasa’i (1381), Sunan Ibn Majah (1087), and graded as Sahih according to al-Albani.

    [3]Sunan Abu Dawud (354), Sunan al-Tirmidhi (497), Sunan al-Nasa’i (1380), Sunan Ibn Majah (1091), and graded as Sahih according to al-Albani.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

     

    As to what follows: 

    In response to your question, we say, and with Allah Almighty lies all success:

    It is not obligatory upon her to make up the prayers she left because she left them based upon a original rule. This is an important point of benefit for women, that is:  that the original rule for a woman’s bleeding is that it is menstruation. Allah Almighty said:

    “And they ask you about menstruation. Say, It is harm.” [Al-Baqarah 2:222]

    And harm is what Allah Almighty pointed out in the above verse [i.e. menstruation]. So the original rule for a woman’s bleeding is that it is menstruation. Thus, if she left off praying on the grounds of this original rule, then it is not obligatory upon her to make up the prayers she left, according to the correct opinion amongst scholars.

    I will mention in this regard that which is reported in Bukhari, where Fatimah bint Abu Hubaysh asked the Prophet (peace be upon him), “I have persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, rather this is only from a blood vessel.”[1]So she used to leave off praying, as is mentioned in some narrations, and in some other narrations it is mentioned that she stopped praying for a long period of time. Also, in some narrations of the hadith, it is mentioned that she had abnormal bleeding for a period of seven years.

    This proves that it is not obligatory to make up missed prayers for someone in this situation, because she did not consider them obligatory upon her. Furthermore, she left off praying on the grounds of the original rule, upon which bleeding prevents the performance of prayer. However, if she wishes to be on the safe side and make up her missed prayers, then this is up to her. As for the religious ruling on whether or not she is obligated to make up for the prayers she missed upon the assumption that it was menstruation, the answer is that there is no obligation upon her to do that, according to the more correct of opinions of the scholars.

     And Allah knows best what is correct.

     


    [1]Sahih Bukhari (228) and Sahih Muslim (779).

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    As for the nullifiers of wudhu, they are, as mentioned in the hadith of Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace be upon him) interpreted what nullifies as being fasa’ and dirat, which are two terms used to describe the wind that emits from a person with a sound or without a sound. This is an example of what nullifies wudhu, as well as passing stool and urine. These are the nullifiers that are agreed upon by the people of knowledge. 

    There are other matters in which the scholars differed, such as eating camel meat, the ending time of wiping over socks, touching a woman, touching the private part and whatever is similar or related to such matters.

    As for the nullifiers of fasting, they are as Allah mentioned:

    “So now have sexual relations with them and seek that which Allah ordained for you [i.e. offspring], 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 fast till the nightfall.” [Al-Baqarah 2:187]

    So Allah mentioned three matters forbidden for the fasting person, which are: sexual relations with women – which is intercourse – and then eating and drinking. These three nullifiers are agreed upon by the people of knowledge. They are also included in the hadith of Abu Hurayrah mentioned in Bukhari and Muslim, that Allah said in a qudsi hadith, “He (the fasting person) has abstained from food, drink and sexual pleasures for My sake…”[1]

    And Allah knows best.


    [1]Sahih Bukhari (1894) and Sahih Muslim (2763).

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The scholars have different opinions on this matter. As for the opinion that seems most correct, and Allah knows best, the yellow and muddy discharge is not part of the menstrual blood at all, due to the hadith of Umm `Atiyyah in Bukhari; she said, “We did not consider the yellow or muddy discharge to be anything [i.e. of the menstrual blood].” [1] There is an addition in the narration of Abu Dawud, which is her statement, “After we became pure [of menses], we did not consider the yellow or muddy discharge to be anything [i.e. of the menstrual blood].” [2] However, this addition has been criticized by some of the people of knowledge.

    According to what is correct, yellowish or muddy discharge is not menstruation, because it is not the harm that Allah Almighty referred to in His statement:

    “And they ask you about menstruation. Say, It is harm. So keep away from (having sexual intercourse with) women during menses.” [Al-Baqarah 2:222]

    And Allah knows best.


    [1]Sahih Bukhari (326).

    [2]Sunan Abu Dawud (307).

    Messenger of Allah, his family and his companions.

    Wa alaikum assalam wa rahmatullahi wa barakatuh.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success: 

    With regards to the reward, there is no doubt that every affliction that affects a believer in which he is patient, he will be rewarded. Allah Almighty is Generous and the Giver of All Benefits, and the Prophet (peace be upon him) said, as is recorded in the hadith narrated by `A’ishah (may Allah be pleased with her), “No calamity befalls a Muslim but that Allah rewards him for it, even if it was a prick he receives from a thorn.”[1]

    This shows that when a person is afflicted by a trial, then he is rewarded for it if he seeks reward from Allah and is patient.

    As for what pertains to the prayer, a miscarriage has several scenarios: 

    The first scenario: That the miscarriage takes place before development (morphogenesis), which would be before eighty days. In this case, this miscarriage does not have a ruling, and whatever blood is released is considered impure blood. This would not prevent her from praying or fasting. 

    The second scenario: That the miscarriage takes place after ninety days, then development would have taken place, and if it has done so, then this would take the ruling of blood of nifas (post-partum bleeding), which means that she cannot pray or fast.

    The third scenario: Between eighty-one and ninety days; it could be possible that development took place or did not. So she should look at what type of blood comes out; if what comes out shows traces of the creation of a person, then this takes the ruling of the blood of nifas. However, if it looks like a lump of flesh that did not undergo development, then it would take the ruling of what occurs before eighty days, which would not prevent her from praying and fasting.

    This categorization is traced back to the hadith narrated by `Abdullah bin Mas`ud (may Allah be pleased with him), in which the creation cycle of a human is mentioned, “The creation of you (humans) is gathered in the form of semen in the womb of your mother for forty days, then it becomes a clinging thing in similar (period), then it becomes a lump of flesh like that...”[2]

    This lump of flesh has been categorized by Allah Almighty in the creation cycle of a human: developed and undeveloped.[3] Thus, the frame of reference for the ruling is on the development stage. If it was miscarried and shows evidence of the creation of a human, then this relates to the rulings concerning the blood of nifas. But if what was miscarried does not show evidence of the creation of a human, then the ruling here is that of impure blood which a woman normally experiences, and it does not take the ruling of the blood of nifas. Therefore, it should not prevent her from praying and fasting.


    [1] Bukhari (5641).

    [2] Bukhari (3208) and Muslim (6893).

    [3] Refer to Surah al-Hajj 22:5.

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    Firstly: Know, may Allah bless you, that Allah Almighty is just and does not wrong anyone. He Almighty said:

    “Indeed, Allah does not wrong the people at all, but it is the people who wrong themselves.” [Yunus 10:44]

    “And your Lord is never unjust to His slaves.” [Fussilat 41:46]

    “And We did not wrong them, but they wronged themselves.” [Hud 11:101]

    “Indeed, Allah does not do injustice, even as much as an atom’s weight.” [Al-Nisa’ 4:40]

     

     

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  • Are there creatures called jinn?
  • I have read through the Qur’an and have found that there are creatures called jinn. So is this understanding correct, and is it right to ask them for help? هل يوجد مخلوقات تدعى الجن؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

     In response to your question, we say, and with Allah Almighty lies all success:

    What you have mentioned concerning what you have understood from the Qur’an that there are creatures called jinn, is a correct understanding. And so Allah has created three worlds: the world of the angels, the world of the jinn and the world of the humans. All of these worlds consist of intelligent and responsible creatures. None among the Muslims has ever opposed the existence of the jinn, nor that Allah has sent Muhammad (peace be upon him) to them, and that they are held responsible and have been commanded, and that Allah Almighty has empowered them with powers the abilities of which humans are incapable of. And so, for example, they have the ability to take the form of animals and humans, the power to perform many tasks, the speed of movement and other than that. That is why Allah Almighty utilized them for His prophet Sulayman, and as such they worked for him. He Almighty said:

     “And among the jinn were those who worked for him by the permission of his Lord. And whoever among them deviated from Our command, We will make him taste of the punishment of the blazing Fire. They made for him what he willed of elevated chambers, images, basins as large as reservoirs, and stationary kettles.” [Saba’ 34:12-13]

    And He Almighty said:

     “So We subjected to him the wind blowing by his command, gently, wherever he directed; And also the devils [of jinn] - every builder and diver; And others bound together in shackles.” [Saad 38:36-38]

    Moreover, this utilization was in answering the supplication of Sulayman (peace be upon him), as he said:

     “And grant me a kingdom such as will not belong to anyone after me.” [Saad 38:35]

    So this verse proves that this kingdom which consisted of utilizing the jinn and having dominance over them was specific to Sulayman (peace be upon him), and as such would not be given to anyone after him. That is why the Prophet (peace be upon him) refrained from tying a jinn to one of the pillars of the mosque when he appeared before him in his prayer. He (peace be upon him) said, “A highly wicked demon from among the jinn escaped last night to interrupt my prayer, but Allah gave me power over him, so I seized him and intended to tie him to one of the pillars of the mosque in order that you all together, or all of you, may be able to see him in the morning, but I remembered the supplication of my brother Sulayman,“And grant me a kingdom such as will not belong to anyone after me.” So I released him, letting him go humiliated.” [Bukhari and Muslim]

    Thus, you should realize that it is not realistically nor Islamically possible for all of mankind to dominate over the jinn, but that Allah may honor some of His righteous saintly slaves by making one of the jinn to assist them in some things, either knowingly or unknowingly. As for seeking help from them, then there is a difference of opinion among the people of knowledge concerning that. It is safer for one to avoid that because this act is an innovation, for it has not been narrated that the Salaf (may Allah have mercy on them) from among the Companions and those after them, ever used this method; and the latter part of this Ummah will never be rectified except by that which rectified its first part. And so here was the Prophet (peace be upon him) going through the darkest of circumstances and hardest of situations in the battles of Uhud, al-Ahzab and others, and yet he did not attach his heart except with Allah, nor use means except that which was within human capacity.

    Furthermore, some of the people of knowledge have cited as evidence for refraining from dealing with the jinn Allah’s statements:

    “Shall I inform you upon whom the devils descend? They descend upon every sinful liar.” [Al-Shu`ara’ 26:221-222]

    “And on the Day when He will gather them all together [and say], ‘O assembly of jinn, you have misled many of mankind.’ And their allies among mankind will say, ‘Our Lord, some of us made use of others.’” [Al-An`am 6:128]

     “And there were men from mankind who sought refuge in males from the jinn, but they only increased them in sin and disbelief.” [Al-Jinn 72:6]

    Moreover, what is most common among jinn is that they do not serve humans except if they offer to them a host of different forbidden religious sacrifices, such as slaughtering for them or writing the words of Allah Almighty with impurities, and other such acts. As for utilizing them in aiding the religion and the Muslims, then the answer is also that this was not done by the Prophet (peace be upon him) and his Companions, even though they were in dire need of it. So this proves that it is not among that which is to be pursued in order to change situations and aid religions. But having said that, Allah Almighty may utilize them to aid His religion, however the Sunnah of Allah has proceeded in His creation that this religion is empowered and granted victory through the efforts of humans, their power, sacrifices and sweat. So it is obligatory upon us to exert our efforts with what is within our capacity and ability in order to aid the religion of Allah Almighty, and let us realize that Allah will surely aid His religion and make His party triumphant.

     

     

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  • What is meant by the life of the Barzakh, and what are the rulings pertaining to it?
  • What is meant by the life of the Barzakh, and what are the rulings pertaining to it? ما هو المقصود بالحياة البرزخية، وما هي الأحكام التي تتعلق بها؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The Barzakh is the dwelling that proceeds death until resurrection. Allah Almighty said:

    “And behind them is Barzakh (a barrier) until the Day they are resurrected.” [Al-Mu’minun 23:100]

     So the entire interval from after the death of a human until his resurrection is referred to as the life of the Barzakh, and this life is where the punishment of the grave and its blessings take place. As far as the rulings of this dwelling are concerned, then they differ from that of the dunya and the hereafter.

    Ibn al-Qayyim says in Kitab al-Ruh, “Allah has made three dwellings: the dwelling of the dunya, the dwelling of the Barzakh and the dwelling of the permanent abode; and has made for each dwelling rulings that are specific to them. Furthermore, He has assembled this human being from a body and soul, and has made the rulings of the dwelling of the dunya to be related to the bodies, with the souls following them in that regard. As such, He has made His legislative rulings in accordance with what is apparent from the movements of the tongue and limbs, even if the souls harbor what is contrary to that. And He has made the rulings of the Barzakh to be related to the souls, with the bodies following them in that regard. So just as the souls followed the bodies in the rulings of the dunya, feeling pain as a result of their pain, feeling pleasure as a result of their relaxation, and were the ones that undertook the means of bliss and punishment; the bodies will follow the souls in their bliss and punishment, and the souls in that case are the ones that undertake the bliss and punishment. Thus, the bodies here are apparent while the souls are hidden, and the bodies are like graves for them. And the souls over there – i.e. in the life of the Barzakh – are apparent while the bodies are hidden in their graves. The rulings of the Barzakh commence on the souls, causing bliss or punishment to flow into their bodies; just as the rulings of the dunya commence on the bodies, causing bliss or punishment to flow into their souls.” [Kitab al-Ruh 1/311]

    As for the souls returning back to the bodies in the graves, there are many hadiths that have proven this. Among them is the hadith of Al-Bara’ bin `Azib (may Allah be pleased with him) in describing the state in which the souls of the believer and the disbeliever exit, and what happens to them. The Messenger of Allah (peace be upon him) said in it, “So his soul is returned back into his body, and then two angels come to him and sit him up…”

    This is a clear-cut statement from the Prophet (peace be upon him) concerning the soul returning back to the body. This hadith has been reported by Imam Ahmad and Abu Dawud, and all of Ahl-us-Sunnah wal-Hadith from all the various groups have chosen the opinion that is in accordance with this hadith.

    Ibn al-Qayyim says in Kitab al-Ruh, “Allah, the Exalted, through His kindness, mercy and guidance, has shown us an example of that in the dunya in the state of the one who sleeps, for whatever he receives of bliss or punishment in his sleep commences primarily on his soul, with the body following it in that regard. It may even become so strong that it has an effect on the body that can be witnessed. So the one sleeping sees in his sleep that he is being beaten, then when he wakes up there are traces of the beating on his body. And he sees that he is eating and drinking, then when he wakes up he finds traces of food and drink in his mouth, and he no longer feels hunger and thirst. What is more amazing than that is that you see one who sleeps getting up while sleeping, hitting, striking and defending himself, as if he is awake, even though he is asleep not feeling any of that. That is because when the ruling was related to the soul, it sought help from the body from the outside, but if it entered it he would awaken and feel everything. Thus, if the soul feels pain and bliss, and that reaches its body by way of following it, then it is the same in the Barzakh, rather even greater; for the detachment of the soul over there is more complete and stronger, while at the same time being linked with its body, not being detached from it entirely. So on the Day the bodies will be resurrected and people will rise from their graves, the ruling, bliss and punishment becomes related to the souls and bodies in an apparent, clear and original way. Furthermore, it is when you pay attention to this point that it will become clear to you that what the Messenger (peace be upon him) has informed of concerning the punishment of the grave and its bliss, its narrowness and spaciousness, its squeezing, and it being a pit from the pits of the Fire or a garden from the gardens of Paradise; all makes sense, and that it is true without there being any doubt in it, and that whoever finds that problematic then it is due to his bad comprehension and little knowledge that he has been given.” [Kitab al-Ruh 1/311-312]

     

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  • How much time will there be between the blowing of shock and the blowing of resurrect
  • How much time will there be between the blowing of shock and the blowing of resurrection for all of creation? ما مقدار المدَّة بين نفخة الصَّعق ونفخة البعث لجميع الخلائق؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

    The amount of time between the shock, i.e. the death of all of creation, and the resurrection, is mentioned in what Bukhari and Muslim have reported from Abu Hurayrah (may Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) said, “Between the two blowings of the horn – i.e. the blowing of shock and the blowing of resurrection – there will be an interval of forty. Then Allah will send water from the sky and they [the dead] will grow like vegetation grows. There is nothing of the human body that does not decay except one bone; that is the little bone at the end of the coccyx of which the human body will be recreated on the Day of Resurrection.”

    It is mentioned in Bukhari that Abu Hurayrah was asked, “O Abu Hurayrah, forty days?” He said, “I refuse to say.” Then they asked, “Forty months?” He said, “I refuse to say.” Then they asked, “Forty years?” He said, “I refuse to say.”

     So Abu Hurayrah did not mention the time period, whether it will be in years, months, or days; and it seems that he did not hear that from the Prophet (peace be upon him), thus stopping at what he heard, and whoever ends at what he hears has indeed done well; although it has been reported in some narrations that it will be forty years, but these reports are inauthentic.

     Thus, we say that the time period between the shock and the resurrection will be forty, and we cease from determining the amount.

     As for explaining what is meant by this time period, what is evident – and Allah knows best – is that it will be the time period to separate the life of this world from the hereafter, in order to make a distinction between the two. And as for the reason it will be forty, this is something of which no clarification has reached us concerning it from Allah or His Messenger, nor did the Salaf (may Allah have mercy on them) from the companions and their followers speak concerning it, so we stop where they stopped. And it is not correct to come up with a reason for the time period by way of opinion, as there is no room for opinion in this area.

     

     

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  • What is worship, and what is the meaning of the statement of the Prophet (peace be up
  • What is worship, and what is the meaning of the statement of the Prophet (peace be upon him) in the qudsi hadith, “The most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave continues drawing nearer to Me by performing voluntary deeds until I love him. Once I love him, I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his leg with which he walks”? ما هي العبادة؟ وما معنى قول النبي في الحديث القدسي ويده التي يبطش بها؟

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

    In response to your question, we say, and with Allah Almighty lies all success:

     Worship is a term that is all inclusive of everything that Allah Almighty loves and is pleased with of external and internal sayings and actions. So praying, fasting, giving zakat, going for Hajj, reciting dhikr such as tasbeeh, seeking forgiveness, reciting Qur’an, etc, are all acts of worship. Similarly, hoping, trusting upon, turning in repentance, loving, fearing, making du`a, appealing for aid and asking for help, are all heart-related acts of worship through which Allah, the Exalted, is worshiped. There is no doubt that the winner in this deal is the slave, as it is through worship that happiness of this world and the next is acquired. As for Allah, the Exalted and Almighty, He is needless of our worship. Allah Almighty said:

     “O mankind, it is you who stand in need of Allah, while Allah is the Free of need, the Praiseworthy.” [Fatir 35:15]

    Also, the Prophet (peace be upon him) said in a qudsi hadith, “O My slaves, you will not attain harming Me so as to harm Me, nor will you attain benefitting Me so as to benefit Me. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing.” [Muslim]

     However, due to Allah’s perfection in His excellence toward His slaves, His generosity toward them, and His love to bring them benefit and ward off harm from them, He loves for His slaves to worship Him, know Him, love Him, obey Him and fear Him. So we know from this that Allah’s command for us to worship Him is merely for our own reformation and happiness, and to Allah belongs all praise.

     

    As for the hadith of which you asked about its meaning, the hadith is in Sahih Bukhari and its meaning is clear, praise be to Allah. That is that Allah Almighty informs His slaves that the most beloved of that which they draw nearer to Him with is what He has enjoined upon them and made obligatory for them. Then the slave who seeks the pleasure of Allah Almighty continues to draw nearer to Him with voluntary deeds, i.e. non-obligatory acts of worship after having sustained the obligatory acts, until Allah Almighty loves him. Once he reaches this great rank, which is Allah loving him, He directs him, guides him and encompasses him in His care. It is then that his hearing, his seeing, his walking and his striking all end up being with the help and guidance of Allah Almighty. Thus, all of his movements are for Allah, the Exalted, out of sincerity, following correct guidance and asking for His help:

    “It is You we worship and You we ask for help.” [Al-Fatihah 1:5]

    If he were to ask Allah He would answer him, and if he were to seek His refuge He would grant him refuge. That is the bounty of Allah, the Exalted, which He gives to whom He wills, and Allah is the possessor of great bounty.

    So the meaning of, “I become his hearing and his seeing,” is that, “I direct him in that,” such that he doesn’t hear other than what Allah is pleased with, he doesn’t see other than what Allah is pleased with, and he doesn’t walk to nor strike other than what Allah is pleased with. Thus, all of his actions are for the sake of Allah, out of sincerity and seeking His reward, and with Allah’s help and guidance in carrying out His commands and refraining from His prohibitions.

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  • Why has the life of this world been described as play and amusement?
  • Why has the life of this world been described as play and amusement? لماذا وصفت الحياة الدنيا بأنها لعب ولهو

    Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.

    As to what follows:

     In response to your question, we say, and with Allah Almighty lies all success:

     The life of this world being described as play and amusement is with respect to the nature of the life of this world, and that most actions therein and what most people are preoccupied with is indeed play and amusement. This description is based on what is most common. As for what takes place therein of the actions of the God-fearing and acts of obedience of the obedient, it is not considered play and amusement. Rather this is the true life and eternal happiness for the one whom Allah has granted success to attain it and assisted to remain steadfast upon it. This is why Allah Almighty said:

     “And the worldly life is nothing but play and amusement; but the home of the hereafter is best for those who fear Allah, so will you not then reason?” [Al-An`am 6:32]

     So you realize from this that the actions of the God-fearing do not come under play and amusement. Instead it is from the means of attaining the home of the hereafter which Allah Almighty described as the eternal life:

    “And indeed, the home of the hereafter - that is the eternal life, if only they knew.” [Al-`Ankabut 29:64]

    As for their life in this world, Allah described it as a good one. He Almighty said:

    “Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the hereafter] according to the best of what they used to do.” [Al-Nahl 16:97]

    Ibn Kathir (may Allah have mercy on him) said regarding this verse in his Tafsir, “This is a promise from Allah Almighty to those Children of Adam, male or female, who do righteous deeds – deeds in accordance with the Book of Allah and the Sunnah of His Prophet (peace be upon him), with a heart that believes in Allah and His Messenger (peace be upon him), while believing that these deeds are commanded and enjoined by Allah. Allah promises that He will give them a good life in this world and that He will reward them according to the best of their deeds in the hereafter.”

    And Allah knows best.

     

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Miscellaneous
  • From the Prohibited Types of Gifts
  • We are a group of girls who agreed to exchange gifts on Eid; the value of each gift should be in the range of 200-300 riyal. The exchange of gifts will be random; meaning no one of us will know what gift will receive. Is this permissible? من صور الهدايا المحرمة

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: This method is considered a form of gambling that Allah, the Most High, has prohibited in the ayah (interpretation of the meaning): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.} [Quran 5:90] The reason that this is considered as such is because each one of you will spend a specific amount of money – that is the cost of the gift, without knowing the gift she will get in return. That means, the value of the gift you will receive compared to the gift you will give way would be either equal, and this would be a fair and square transaction, or less and that would mean losing money, or higher and that would make you some profit. Further to the point, it is possible that one of the girls may dislike the gift she will receive regardless of its value, or that the giver of the gift dislikes that her gift was taken by the one who received it randomly and would have preferred it was given to someone else, if she had the choice. This shows you that the purpose of gifts, which is to create love and affability, is not achieved in this method. In fact, the proposed method may backfire and cause enmity and disputes. That being said, it appears to me that this method is forbidden. And Allah knows best. Your brother, Khalid al-Mosleh   19/09/1435

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  • Should the Ruqya be Recited Audibly or Inaudibly?
  • I am a doctor and whenever I examine my patents, I recite the prescribed ruqya on them secretly without letting them hear me. I often recite ayat al-Kursi and then blow on the effected part, or say the supplication: “O Allah! The Lord of the people, the remover of trouble! Cure this patient, for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.” My question is: Do I need to recite it audibly? هل تكون الرقية سرا أو جهرا؟

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: The ruqya that is prescribed in religion, whether it is from the Quran or the Sunnah, is one of the best means whereby cure is assured. It is not required for the patient to hear the ruqya recited; therefore it is Ok to recite it in secret. In any case, both methods are good but reciting the ruqya audibly may have more effect while reciting it inaudibly could be more sincere.   Your brother, Khalid al-Mosleh,   19/10/1428

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  • The ruling on women looking at non-Mahram men
  • Is it permissible for the woman to look at men, directly or watching them on TV? تفصيل القول في نظر المرأة للرجل الأجنبي

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: There are only three possible cases where a woman looks at non-mahram men: 1.      The case where the woman looks at them with desire or it is possible that the woman may be tempted. This is forbidden by the agreement of all scholars, as reported by many scholars such as al-Jassas and al-Nawawi. 2.      The case where there is a necessity for the woman to look at non-mahram men. This is permissible because even according to the view that does not allow women to look at non-mahram men at all, this is allowed if there is a necessity since their view is based on the principle of prohibiting the means leading to corruption. 3.      The case where the woman looks at non-mahram men without desire and necessity, and there is no fear of temptation. The scholars differed on the ruling on this case. a.       The first view states that it is permissible. This is the view of Abu Hanifah, Malik, Ahmad and one of the two views reported from al-Shafie. This view was concluded based on a number of reports, such as the hadith wherein Aisha (may Allah be pleased with her) narrated: “Allah's Messenger (may the Salah and Salam of Allah be upon him) screened me with his robe all the while I was watching the Ethiopians playing with their spears, and I was a young girl at that time.” Reported by al-Bukhari (455) and Muslim (893). The other hadith is when the Prophet (may the Salah and Salam of Allah be upon him) said to Fatima bint Qais after she was divorced: “Spend your ‘iddah period in the house of Ibn Umm Maktum, for he is a blind man and so you can put off your garments.” Reported by Muslim (1480). As for the ayah (interpretation of the meaning): {And tell the believing women to reduce [some] of their vision} [Quran 24:31], they understood it to refer to that which is not allowed to see from the ‘awrah of men. b.      The second view states that it is forbidden. This is the view of the Madhab of al-Shafi’e and one of the transmitted views in the Madhab of Imam Ahmad. Their view is based on the following evidence: The ayah (interpretation of the meaning): {And tell the believing women to reduce [some] of their vision} [Quran 24:31] and the hadith: On the authority of Umm Salamah (may Allah be pleased with her), she said: I was with the Messenger of Allah (may the Salah and Salam of Allah be upon him) and his wife Maymunah (may Allah be pleased with her) after the ayah ordering Muslim women to wear the hijab was revealed. Thereupon, the son of Ibn Umm Maktum (`Abdullah ibn Umm Maktum) came. The Prophet (may the Salah and Salam of Allah be upon him) addressed us saying, "Screen yourselves from him." We asked, "O Messenger of Allah! He is a blind man. He can neither see us nor recognize us." The Prophet (may the Salah and Salam of Allah be upon him) replied, "But both of you are not blind! You both can see him" Reported by Abu Dawud (4112) and al-Tirmidhi (2778) who ruled it as authentic.  However, the most correct view is that it is permissible unless there is fear that it will lead to evil or corruption as then it is forbidden by the agreement of all scholars, as it has been explained above.  This can happen when the woman looks at a man just to enjoy his good looks because in such case is most likely accompanied with desire and for that reason it is not allowed. As for the evidence that scholars relied on to conclude that it is forbidden for a woman to look at non-mahram men in all cases, their main evidence is the hadith of Umm Salamah (may Allah be pleased with her) whose authenticity is questionable because of the existence of Nabhan, the servant of Umm Salamah in the chain of narrators, whose narrations are not reliable. However, Abu Dawud presented a counterargument when he said: “The command in the report is exclusive to the wives of the Prophet, which can be noticed in the other report wherein the Prophet (may the Salah and Salam of Allah be upon him) ordered Fatima bint Qais to stay at the house of Ibn Umm Maktum who was blind.” As for the ayah (interpretation of the meaning): {And tell the believing women to reduce [some] of their vision} [Quran 24:31], it is understood to talk about the obligation to lower the gaze so one does not see the ‘awrah. It is known that the face of a man is not part of that which is forbidden to see when there is no desire. This is supported by the hadith of Aisha (may Allah be pleased with her) wherein she mentioned that she was watching the Ethiopians playing with their spears in the Masjid. Reported by al-Bukhari (988) and Muslim (892) And Allah knows best. Your brother, Khalid al-Mosleh   12/04/1426

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  • The ruling on a man calling a non-mahram female “my love”
  • What is the ruling on a doctor who calls a Christian female nurse “my love” and justifies his action by saying that his words do not carry any sexual meaning but rather is intended to mean that he loves her as a colleague?

    قول الرجل للمرأة الأجنبية: حبيبتي

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: It is impermissible for a man to use such words with non-mahram women because it is not from the appropriate words that men use with unrelated women. It is known that a talking with non-mahram persons should be according to the guidelines mentioned in the ayah (interpretation of the meaning): {Then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.} [Quran 33:32] This command is addressing both men and women to govern their talk with the opposite gender. That said, saying to the female nurse “my love” is considered a sweet talking that leads to sins and corruption even if the intention is good. Therefore, I advise this man to refrain from using such words because the Shaytan flows through the sons of Adam like blood, and so he should be beware of taking this matter lightly because even if he could guarantee that he will not be subject to temptation, he still cannot guarantee that such words will not have any effect on the woman hearing it from him. May Allah guide everyone to the good Your brother, Khalid al-Mosleh   13/07/1427

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  • The merits of studying medicine
  • What are the merits of studying medicine? فضل دراسة الطب

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: It is compulsory to learn worldly knowledge, particularly at this current era where the Muslim nation is competing in the race of advancement in the fast-paced modern world. It is for this reason, learning all different types of sciences, including medicine and industry, is necessary and essential. Therefore, learning experimental and natural sciences is a communal obligation (i.e. if enough members in the Muslim community discharge the obligation, the remaining Muslims are freed from the responsibility before Allah) by which the Muslim nation can be independent from other nations.  If the intention of the person studying this knowledge is sincere, then they will receive the reward in this life and the afterlife because deeds are judged based on the intentions. Your brother,   Khalid al-Mosleh

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  • The ruling on a woman treated by a male doctor when there is no female doctor availab
  • What is the ruling on a woman taking an appointment with a male doctor instead of a female doctor? حكم علاج المرأة عند طبيب مع وجود طبيبة والعكس

    All praise is due to Allah alone, and may the Salah and Salam of Allah be upon our Prophet Muhammad, his family and his companions. To answer your question, we say while seeking the success from Allah: The general rule is that everyone must cover their ‘awrah in the presence of other people and not to show it unless it is necessary, and only the parts need to be uncovered be shown. The scholars have a rule that considers showing the ‘awrah in cases of necessity to a person from the same gender is better than showing it to someone from the opposite gender. Thus, it is impermissible for the woman to be treated by a male doctor if there is a female doctor available. The same applies to men i.e. it is impermissible for men to be treated by females if there are male doctors available. Your brother,   Khalid al-Mosleh

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Most read
  • Fear of Allah Almighty
  • All praise is due to Allah; we praise Him and seek His aid and forgiveness. We seek refuge in Him from the evil of our own selves and the evil of our actions. Whomsoever Allah guides none can allow him to go astray, and whomsoever Allah allows to go astray never will you find for him a protecting guide. I bear witness that there is no deity worthy of worship except Allah, alone and without a partner; and I bear witness that Muhammad is Allah’s Slave and Messenger. May Allah’s blessings be upon him, his family, his companions and all those who follow his Sunnah in excellence until the Day of Recompense.

    To proceed:
    O slaves of Allah, fear Allah; fear Allah Almighty who has said to you:

     “Inform My slaves that it is I who am the Oft Forgiving, the Most Merciful. And that it is My punishment which is the most painful punishment.”[Al-Hijr 15:49-50]

    Allah Almighty has mentioned in His Concise Book concerning His great authority, powerful might and the greatness of what He possesses of completeness and attributes – that which makes the believer to fear his Lord Almighty. From among the most specific characteristics that Allah Almighty has described the believers with is that they are a people who fear Him:

     “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in Iman.”[Al-Anfal 8:2]

    It is they who have truly believed; for they are a people who when their Lord is mentioned, they fear Him and venerate Him. The believer is he who when Allah is mentioned, his heart dreads with fear, he submits to the command of his Lord and yields to the remembrance of Allah Almighty, out of fear of Him and fear of His punishment.

    O believers! Fear of Allah Almighty is one of the characteristics of the People of Taqwa and Iman. The Messenger of Allah (peace be upon him) said to his companions, “Indeed, I am the most knowledgeable of Allah among you, and also the most fearful of Him among you.”

    And `Abdullah bin Shikhir (may Allah be pleased with him) said, “I came to the Prophet (peace be upon him) while he was praying, and there was a sound coming from him like the sound of water boiling, as a result of crying.”

    This is even after Allah has forgiven his sins, raised high for him his repute and overlooked whatever he may have done:

     “Indeed, We have given you a clear conquest; That Allah may forgive for you what preceded of your sin and what will follow.”[Al-Fath 48:1-2]

    This was the state of his fear, such that he said to his companions, “By Allah, if you knew what I know, you would laugh little and weep much, and you would go out in the su`udat,” i.e. the deserts and mountains, “beseeching Allah,” i.e. asking Him to lighten your burden for you and ward off the terrors that you will come to face.

    O believers! The believer proceeds to Allah Almighty with love that motivates him to perform every act of obedience and compete for every act of righteousness, and with fear that deters him from every sin and act of disobedience. This is how the believer is in his life and procession to his Lord; in a state of motivation and deterrence, fear and hope.

    O believers! Allah Almighty has warned us and sent us signs that serve as a deterrence and admonition for a person. The warning has come to you from your Lord in various colours and kinds; a clarifying warner in the Prophet (peace be upon him) and what he brought of guidance and light, and a tangible warner in what a person perceives and witnesses of examples and events through which the greatness of the prestige of the Lord is perceived.

    O Allah, bring our hearts to life, grant us Your love and fear, and fill our hearts with Your veneration, O Lord of the worlds.

    I end with what I have said thus far, and I seek Allah Almighty’s forgiveness for myself and you. So seek His forgiveness. Indeed, He is the Oft Forgiving, the Most Merciful.

    Second Khutbah

    All praise is due to Allah, the praise of those who are grateful. I further praise Him the praise of His slaves who testify to His great might and magnificent prestige. I bear witness that there is no deity worthy of worship except Allah, alone and without a partner; and I bear witness that Muhammad is Allah’s Slave and Messenger. May Allah’s blessings be upon him, his family, his companions and all those who follow his Sunnah in excellence until the Day of Recompense.

    To proceed:

    Fear Allah Almighty; and know, O believers, that the fear of Allah Almighty is not always connected to wrongdoing. Rather, even the righteous could be fearful of Allah Almighty. Allah says:

     “Those who live in awe from fear of their Lord; And those who believe in the signs of their Lord; And those who do not associate anything with their Lord; And those who give what they give,”i.e. they perform righteous acts, “while their hearts are fearful because they are sure they will be returning to their Lord.” [Al-Mu’minun 23:57-60]


    These are slaves who perfected their actions, devoted themselves to obedience of their Lord and turned to Him; their hearts were purified and their limbs upright – except that they still feared Allah Almighty and did not feel safe from His punishment.


    The Prophet (peace be upon him) left behind a real-life example of those who perfected obedience along with perfection of love, veneration and fear of the Lord of the worlds. He was as `A’ishah says, “On any day there was windstorm or dark cloud, (its effects) could be read on the face of the Messenger of Allah,” i.e. the companions knew that he was troubled and distressed due to this windstorm or this dark cloud, “and he moved forward and backward,” which indicates anxiety and fear, “and when it rained, he was delighted and it (state of restlessness) disappeared.” `A’ishah said to him, “O Messenger of Allah, what is the reason of this (anxiety) when people are (usually) delighted when they see rain?” So the Prophet (peace be upon him) said explaining the reason for the anxiety and fear, and moving forward and backward, “I was afraid that it might be a punishment that will fall upon my Ummah.” In another narration, he said, “A nation (people of `Ad) saw it (the punishment) and said, ‘This is a cloud which has come to give us rain.’”

    Also, when the sun had eclipsed, the Messenger of Allah (peace be upon him) went out dragging his lower garment thinking that it was the Hour that had arrived, out of fear of what he saw of a natural phenomenon suddenly changing which people perceive with their very own eyes.

    This is how the believer is supposed to be, reacting to events and realities that surround him; connecting them to Allah’s power, greatness and planning; and understanding that Allah Almighty gives respite to the oppressor, but when He seizes him, He does not let him escape.


    Furthermore, Allah Almighty commands us to fear Him:

     

     “Indeed, in that is a sign for those who fear the punishment of the hereafter.”[Hud 11:103]

    Thus, such signs are warnings that those whose hearts are filled with veneration of their Lord fear; and Allah has said:

     “And We left therein a sign(i.e. the place of the Dead Sea) for those who fear the painful punishment.” [Al-Dhariyat 51:37]

    The slave must realize that windstorms and other changes that take place in nature are, in reality, from among the soldiers of Allah Almighty, because they bring mercy and also bring punishment. Furthermore, no one is supposed to become discontent with Allah Almighty’s destiny, regardless of how great the tragedy is and how large the losses are. Rather, one should understand that Allah Almighty’s destiny is precedes and that His mercy is all encompassing. That is why the Messenger (peace be upon him) would say when he would see a windstorm blowing fiercely, “O Allah, I ask You for its good and the good of what it has been sent with; and I seek refuge in You from its evil and the evil of what it has been sent with.”

     

    This is how the Messenger of Allah (peace be upon him) would take refuge and seek protection with his Lord when distress and calamity would fall; he wouldn’t turn to the creation. For it is Allah in whose hand is the dominion of all things; He dispenses it as He wills, ordains what He wills and commands what He wills. It is when the believer’s good thoughts of his Lord become perfected and his attachment to Him magnifies, that he does not find any refuge from Allah except in Him:


    “So flee to Allah. Indeed, I am a clear warner to you from Him.”[Al-Dhariyat 51:50]


    The Prophet (peace be upon him) left for us the finest of examples of the believer having perfected his Iman, in times of adversity and prosperity, hardship and ease, willingness and reluctance:

     “There has certainly been for you in the Messenger of Allah an excellent example to follow.”[Al-Ahzab 33:21]

     

    O Allah, we ask you for guidance, Taqwa, chastity and prosperity. O Allah, we ask you for continuous pardon and well-being in religion and worldly life. O Allah, grant us security in our places of residence, rectify our leaders and those in authority over us, and make those to be in authority over us who fear you, have Taqwa of you and pursue Your pleasure, O Lord of the worlds.


    O Allah, lift the harm from those whom it has befallen, O Lord of the worlds. O Allah, have mercy on our brothers in Omanand the rest of the Muslim countries that have been afflicted with what You have destined, O Lord of the worlds. O Allah, we ask you to aid them, rectify them and guide them.

    Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.

     

    O Allah, guide those who enjoin the good to what You love and are pleased with, and direct them to righteousness and Taqwa. O Allah, ward off whoever tries to do them harm. O Allah, we ask You to repel the plot of those who plot evil and to give victory to Your pious slaves wherever they may be, O Lord of the worlds.

    O Allah, send blessings upon Muhammad and the followers of Muhammad, just as You sent blessings upon Ibrahim and the followers of Ibrahim. Indeed, You are full of praise and majesty.

    الخوف من الله عز وجل

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  • What are the nullifiers of fasting?
  • Dear respected Shaykh, assalamu alaikum wa rahmatullahi wa barakatuh. What are the nullifiers of fasting?

    ما هي مفسدات الصوم؟

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  • Deeds are decided by the last actions
  • Indeed all praise is due to Allah, we praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evil of our selves and actions. Whoever Allah guides, none can mislead, but he whom He leaves astray   you will never find for him a protecting guide. I bear witness that none is worthy of worship except Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be on Muhammad, his companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    O believers! Fear Allah, for indeed He has ordered to fear Him. He said, “O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]” [Al-‘Imran 3: 102]. Fear of Allah the Exalted is that a servant should do what Allah has commanded Him, hoping for his reward and fearing  His punishment. In this way the servant will be obeying Allah in carrying out His commandments and desisting from what He prohibited, while hoping for Allah’s reward.  A servant who does this will be among the pious worshippers of Allah.

    O Allah! O Allah make us to be among your pious servants, your successful party, and your righteous allies.

    O believers! Indeed Allah the Exalted permitted His worshippers to engaged in different types of worship. “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed"[Al-Hajj 22:77].

    Muslims compete in obeying Allah through various acts of worship, hoping for His mercy, and fearing His punishment. Each of them engages in the good deeds which Allah has made easy for him. A Muslim competes with others in goodness by doing the good deeds that he can manage, and that is following Allah’s command, “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth” [Al-‘Imran 3: 133]. In this journey, competition and hastening, the Muslim does not forget that all the bounty is in the hands of Allah the Exalted, He gives it to whoever He wills, and that it is Allah who makes it easy for him to do the good deeds, and if Allah had not made it easy for him to engage in good deeds, he would not have been able to obey the commands of Allah and desist from what He prohibited in spite of his effort and strength.

    Therefore, in his striving towards Allah and in his competing and hastening, a Muslim should realize Allah’s favors upon him in that he granted him the ability to obey Him, and do good, and if it were not because of Allah, his granting of success, facilitation, and help he would not been able to engage in good deeds. 

    A poet said:

    “By Allah, were it not for Allah we would not have been guided/ and we would not have given charity nor prayed.”

    So it is Allah who favors His servant by granting him faith, obedience, certainty, deep-rooted guidance and competition in good deeds. “ They regard as favor upon you (O Muhammad) that they have embraced Islam. Say: "Count not your Islam as a favor upon me. Nay, but Allah has conferred a favor upon you” [al-Hujurat 49: 117].

    Indeed this issue is hidden and many intelligent people are oblivious of it. They strive in the obedience of Allah and in doing good deeds, they seek nearness to Allah through various acts of worship, then some form of inattention to Allah’s favor upon them enters into their hearts, and they think that they have favor over Allah, and they act as if they are granting Allah some favors, yet Allah is the Bestower  and Grantor of favors who must be praised. He deserves to be praised in all conditions and at all places. Had it not been for His facilitation, there would not have any fasting. Had it not been for His help, there would not have been any success. Had it not been for His enabling there would not have been any hajj, and had not the Lord helped His servant, he would not have done anything. “You (Alone) we worship, and you (Alone) we ask for help (for each and everything)” [al-Fatiha 1: 5].

    Therefore, the worship of Allah cannot be achieved except with Allah’s help. So if you are granted the ability to do a good action, do not stop doing it. It is Allah’s bounty that He has favored you with that good deed and specifically chosen you to perform it. Beware of being self-conceited because of your deeds, or thinking that you have a right over Allah and have conferred favors upon him. Indeed Allah gives a servant many favors if he is humble, has a submissive heart and a soul which supplicates to Allah the Exalted, and recognizes Allah’s bounties in everything, and sees His kindness in all apparent and hidden actions.

    A servant is not granted success by Allah, and his deeds are not accepted if he thinks that he has some favors upon His Lord, and regards his actions as a favor, and he becomes self-conceited. How many peoples’ deeds count for nothing! They do not find goodness from them in this world,  nor will they be rewarded for them in the Hereafter. Such a person merely tires himself and troubles his soul for something which is of no benefit to him. This is because his acts of obedience like prayer, charity, fasting, hajj or the rest of the actions for drawing closer to His Lord are not accepted if he is filled with self-admiration, pride and feeling that he is conferring favors upon Allah.

    Our Prophet Muhammad (peace be upon him) is a unique model, a good example, and a role model for those who perform good actions. He was the person who worshipped Allah the most openly and in secretly, in happy times and in adversity, during times of enthusiasm and reluctance, in Ramadan and other months besides Ramadan. Despite all this, he did not regard himself as having rights over Allah which necessitated favors. He knew that if it were not for Allah’s mercy he would not have done any good deed. An authentic hadith which was narrated by ‘Aisha and Abu Hurairah states that the Prophet (peace be upon him) said, “None amongst you will enter Paradise by virtue of his deeds alone. They said: “O Allah's Messenger! Not even you?” Thereupon he said: “Not even me, except if Allah covers me with His Grace and Mercy.”

     

    This is how humble and submissive a person who is travelling on the road to Allah should be. He should not consider his action and knowledge to be worthy, rather, he should know that they are from the past and coming bounties of Allah. They are from the past bounties because Allah made it easy for the servant to do good deeds. They are coming bounties because Allah will accept  the servants’ good deeds. So where can you go? Allah’s bounty has preceded your action, and Allah’s bounty will be upon your actions in the future. Had it not been for Allah’s favor, you would not have done anything.

    O Allah! Accept our actions. Forgive our sins. Make our affairs easy. O Allah! Make us to be among your pious servants, your successful party and righteous allies.

    I say these words, and I ask for Allah’s forgiveness for you and me. Seek His forgiveness, indeed He is the Oft-Forgiving, Most-Merciful

     

    The second khutbah

    All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord” [al-An’am 6: 1]. I praise Allah the Exalted Who is in heaven. I praise with Him with all the goodness. I bear witness that none is worthy of worship except Allah, who Has no partner. I bear witness that Muhammad is Allah’s servant and Messenger. May Allah’s blessings be upon Muhammad, his family, companions, and those who follow him in goodness until the day of Judgment.

    As to what follows:

    O believers! Fear Allah. Fear Allah and engage in all the acts of obedience to Allah that you can. Know that any act of obedience whose intention is to seek nearness to Allah and is done openly or secretly, internally and externally, Allah will not  allow the reward of that action to be lost whether it is done by a male or a female. “Never will I allow to be lost the work of [any] worker among you, whether male or female” [Al-‘Imran 3: 195]. Thus  a believer should strive to do all good deeds, and avoid all evil. The verse which covers all the good deeds is Allah’s statement “So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it” [az-Zalzalah 99: 7-8]. Therefore, do not belittle any good deed r even if it is small. Do not belittle a sin even if it small. Do not engage in sins or come close to them because they will may destroy you. The Prophet (peace be upon him) said, “Beware of small sins because they gather upon a man and destroy him” [Ahmad (22808]).

    Hasten to do the acts of worship, kindness, goodness, and every good deed whether it is small or great, because even if you regard an action to be minor but do it with sincerity, it will be considered great by Allah. Allah made a person to enter Paradise because of a branch which he removed from the road where the Muslims passed, so that they would not be harmed by it. He also forgave a prostitute from the children of Israel because she gave water to thirsty dog out of kindness. She attained Allah’s mercy, and Allah is merciful to only those who are merciful from among his worshippers.

    So do not belittle a good deed even if it seems small to you, and do not belittle a sin, even if it seem minor to you. Obedience to Allah and good deeds differ depending on the obedience, goodness, disdain, or disregard for Allah’s right that is in the heart of the person who engages in the deed. There could be two people who do a similar good deed yet one of them will get the highest reward while the other will not attain any reward at all. The difference between these people will be what is in their hearts in terms of the obedience of Allah and turning to Him. The hypocrites used to fight together with the Prophet (peace be upon him), they used to go with him and participate in the battles, but Allah said with regards to them, “ Indeed, the hypocrites will be in the lowest depths of the Fire” [An-Nisa 4: 145]. They honorable Sahaba were with him and they were sincere, hoping for Allah’s reward, and they will attain the highest grades in Paradise because of the truth that was in their hearts, their good intentions, earnest resolve and desire for Allah’s reward.

    Therefore a believer should look into his heart, and consider his intention, and know that a good and bad deed is not rewarded based on the apparent action, rather, what is in the hearts is considered, because blessings and reward depend on the state of the hearts. The Prophet (peace be upon him) said, “Verily Allah does not look to your forms”[2564]. Another narration states, “and He does not look at your actions, rather He looks at your hearts.” This shows the gravity of the issue, and that a believer is required to reform his heart, and if his heart is reformed, nothing except good will be in his statements and actions.

    O believers! Indeed deeds are considered according to the last action. This is what the Prophet (peace be upon him) said in hadith: “Verily, (the rewards of) the deeds are decided by the last actions (deeds)" [al-Bukhari (6607)]. So, ensure that you end your month with the obedience of Allah the Exalted and seeking nearness to Him with various acts of worship, strengthening your link with Him, and having a sincere desire for His reward. Whoever was previously negligent should see to it that he worships Allah and does good in the remaining part of the month, and whoever was doing in the past days should maintain his good intention. Al-Bukhari and Muslim transmitted a hadith by Abu Hazim from Sahl ibn Sa’d as-Sa’idi (may Allah be pleased with him) –listen to this great hadith- that the Prophet (peace be upon him) looked at a man in one of his battles, and the man fought most bravely for the Muslims, that is, he was of great assistance and power in defending the Muslim, and he would attack all the non-believers who posed a danger to the Muslims. Then the Prophet (peace be upon him)  said, “If anyone would like to see a man from the people of the Fire, let him look at this (brave man)”. One of the Sahaba said, “Indeed I will watch what will become of this man.”  He said, “I followed him,” and his state was like what I have stated that he was attacking all the non-believers. When he was wounded and he became weakened, he hastened to kill himself, placing his sword between his breasts (and pressed it with great force) till it came out between his shoulders. That is, he killed himself and he was not patiently bear the pain that afflicted him, This man’s bravery is what the Sahaba saw, but it is possible that there was something behind that and it is the issue of show off in his heart or other diseases which destroy actions. The Sahabi (who saw this) went to the Prophet (peace be upon him) and said, “I bear witness that you are the Messenger of Allah”. He was addressing the Prophet (peace be upon him), and the Prophet (peace be upon him) The Prophet (peace be upon him) asked him, “Why do you say that?” The man then told the Prophet (peace be upon him) the story of the man. Then the Prophet (peace be upon him) said, “A man may do the deeds of the people of the Fire while in fact he is one of the people of Paradise, and he may do the deeds of the people of Paradise while in fact he belongs to the people of Fire.” Then he mentioned the rule which we should always keep in mind and that is the saying of the Prophet (peace  be upon him) “and verily, (the rewards of) the deeds are decided by the last actions (deeds)". [Sahih al-Bukhari (6607)]

    Seek to have a good ending in statements and speech, and remember Allah’s statement and the Prophet’s  (peace be upon him) supplication, “ And say, “My Lord, cause me to enter [al-Madinah] a sound entrance and to exit [al-Madinah] a sound exit and grant me from Yourself a supporting authority” [al-Isra 17: 80]. Have in mind a sound entrance in everything that you engage in be it in speech or dealings, and have in mind a sound exit in all the speech and dealings that you engage in or leave.

    O Allah! Guide us to the right path. O Allah! End this month for us in obedience and goodness. Grant us your favors O Owner of Majesty and Honor! O Allah! Assist us, and do not assist our enemies against us. O Allah! Guide us, and facilitate guidance for us. O Allah! Let us remember You, thank You, hope for Your reward, fear Your punishment, and turn towards You. O Allah! Accept our repentance, make our arguments against our enemies firm, forgive us, overlook our faults, O Owner of Majesty and Honor! O Allah! use us in doing good, and turn evil away from us, O Owner of Majesty and Honor!

    O Allah! Grant us security in our countries. Guide our leaders and rulers. Grant authority over us to those who fear you, are pious and follow your commands, O Owner of Majesty and Honor! O Allah! guide our rulers to that which is good for the people and the country. O Allah! whoever plots evil against us and the Muslims, make him engrossed in his own affairs, and save us from his evil.  O Allah! we seek protection from such a person, and we seek refuge in You from his evil. There is no power and might but from You. None can withhold what You grant and none can grant what You withhold, and the greatness of the great is of no avail to them against You.

    O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship, O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship, O Allah grant us the ability to spend the night of Decree (laylatul qadr) in worship. O Allah! we ask you for forgiveness, wellbeing and permanent health.

    Our Lord! We have wronged ourselves, and if you do not forgive us, we will surely be among the losers.

    O Allah send your blessings upon Muhammad and the family of Muhammad, as you blessed Ibrahim and the family of Ibrahim.  You are indeed worthy of praise, full of glory.

    خطبة: الأعمال بالخواتيم

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Most downloaded
  • Giving the reward of good deeds to the Prophet (peace be upon him)
  • In Mawaahib al-Jaleel fee Sharh Mukhtsar Khaleel 2/544, Al-Hattaab said, "Issue: The author of Kanz ar-Raaghibeen fee ar-Ramz ila al-Mawlid wa al-Wafaah-and I did not come across the name of author but he is a latter-day author because he used to quote the Shaykhs whom I came in contact with  Shaykh Zakariyyaa, and Shaykh Kamaal ad-Deen ibn Hazm ad-Dimishqi- said, "Some of the latter-day scholars like as-Subuki, and al-Baarizi, and some earlier Hambalite scholars like ibn 'Aqeel- who followed 'Ali ibn al-Muwaffaq who was a contemporary of al-Junayd-and al-'Abbas Muhammad ibn Ishaaq as-Siraaj were of the view that it is permissible to give the reward for one's recital of the Qur'an to the Prophet (peace be upon him). In Sharh al-Minhaaj, az-Zarkashi said, "Some scholars whom we came across used to prohibit that because it not permissible to have the audacity to give the reward of deeds to the Prophet (peace be upon him) because of his high status.

    Az-Zarkashi said, "Likewise, the scholars differed with regards to supplication for the Prophet (peace be upon him) to attain Allah's mercy, even though it encompasses some of the issues involved in sending salutations upon the Prophet. This is because sending salutations to the Prophet (peace be upon him) involves revering him, unlike merely supplicating for the Prophet to attain mercy.

    In his commentary, Ibn Qaadi Shuhbah said, "Shaykh Taaj ad-Deen al-Qurawi used to prohibit that, and having respect towards the elders is part of good manners and religiosity, Moreover, the Prophet (peace be upon him) is given the reward for the compulsory and optional actions of   the ummah."

    In al-Ikhtiyaaraat, ibn Taymiyyah said, "Giving the rewards of deeds to the Prophet (peace be upon him) – which is more general than giving rewards of the recital of the Qur'an and other deeds – is not recommended. Rather, it is an innovation, and that is the correct opinion, which is incontrovertible. He quoted ibn Muflih and stated that in al-Furoo' he said, "It was not the custom of the predecessors to give the rewards of deeds to the deceased Muslims. Rather, they used to supplicate for them, and they were of the opinion that this reward was not to be given to a person who gets the reward which is similar to the doer like the Prophet (peace be upon him), the teacher of goodness to mankind." He said, "The earliest person whom we heard to have done that is 'Ali ibn al-Muwaffaq. He existed earlier than al-Junayd, and he was alive at the time of Imam Ahmad and his contemporaries, and he lived after the death of Imam Ahmad.

    Shaykh 'Imaad ad-Deen ibn al-'Attaar , the student of an-Nawawi (may Allah have mercy on him) was asked, "Is it permissible to recite the Qur'an, and give the reward to the Prophet (peace be upon him). He answered, "Reciting the noble Qur'an is one of best acts of worship. However, giving the rewards of the recital to the Prophet (peace be upon him) was not transmitted from any reputable scholar. Rather, that should be prohibited because it involves making the Prophet (peace be upon him) part of something which he did not permit. Moreover, the Prophet (peace be upon him) already has the reward of the ummah because he gets the reward equivalent to that of any Muslim who does any good deed. Furthermore, the Prophet (peace be upon him) ordered us to send salutations upon him, and he encouraged us to do that. He also instructed us to ask Allah to grant him the highest place in Paradise. Therefore, we should limit ourselves to that. Additionally, a person of a lower status cannot give a person of a higher status a gift unless if the latter permits it."

    Our compatriot Shaykh Shams ad-Deen as-Sakhaawi, the student of our Shaykh the chief judge ibn Hajar mentioned in al-Manaaqib that the latter was asked about someone who read the Qur'an, and in his supplication, he said, "O Allah, let the reward of what I have recited be an increase in the honor of the Messenger of Allah (peace be upon him). He said, "That was innovated by the latter-day reciters of the Qur'an. I do not know anyone from the predecessors who did that."

    In his book an-Naseeha, Shaykh Zayn ad-Deen 'Abd ar-Rahmaan al-Kurdi said, "There was a question about the permissibility of giving the rewards of reciting the Qur'an to the Prophet (peace be upon him). The answer is: we did not see any of the predecessors doing that. We follow them, and that is our guidance."

    Shaykh Zayn ad-Deen Khattaab said, "The statements of our earlier and most of the latter-day scholars do not contain anything which prohibits this issue."

    Shaykh Najm ad-Deen al-Qaadi ibn 'Ajloon said, "People have been lax in this issue, and they have used expressions which are similar in meaning in expressing it like their statement: "in the book of the Prophet (peace be upon him), or "we present the reward to the Prophet (peace be upon him, " or "an increase in his honor." This may be accompanied by postures which are not consistent with respect to the Prophet peace be upon him). What has driven these people to do this despite the fact that all the good deeds of the ummah are in the account of the Prophet (peace be upon him). Moreover, the Prophet (peace be upon him) said, "Leave what causes you doubt and turn to what does not cause you doubt."   Shaykh Najm ad-Deen said,"Giving the rewards of good deeds to the Prophet (peace be upon him) should not be done. A person must do things which are not doubtful like sending salutations to the Prophet (peace be upon him), asking Allah to grant him the highest status in Paradise, and other good deeds which were transmitted in the Sharee'ah. There are many such things, and they suffice such that there is no need to engage in religious innovations or to be involved in controversial issues."

    إهداء ثواب العمل الصالح للنبي صلى الله عليه وسلم

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  • Whoever is prevented from performing the Tawaaf al-Ifaadah
  • In Mawaahib al-Jaleel 3/199, the following statement was quoted, "If a person is prevented from performing Tawaaf al-Ifaadah.." Ibn Ghaazi said, "What the author mentioned about someone who is prevented from performing Tawaaf al-Ifaadah was followed by the author of ash-Shaamil." I have not come across a scholar who stated that a person who was prevented from performing Tawaaf al-Ifaadah cannot get out of the state of ihraam unless if he performs 'umrah.   Rather, he cannot get out of the state of ihraam unless if he performs the Tawaaf al-Ifaadah. This is what is indicated by the author's earlier statement which said: "If a person spends the night of Thul Hijjah at Arafah, but he cannot proceed to Mecca, and he is prevented from accessing the Ka'bah, then his hajj is complete, but he will not go out of the state of ihraam unless if he performs the Tawaaf al-Ifaadah."

    The author's stated: "If he is prevented from proceeding to Mecca after spending the ninth of Thul Hijjah at 'Arafah." Al-Bulayqeeni deduced from this statement that  if a menstruating woman menstruates, and does not perform the Tawaaf al-Ifaadah, and she cannot stay in Mecca until she becomes pure, and she reaches her home whilst in the state of ihraam, and her money finishes, and she cannot reach the Ka'bah, then she is like a person who has been prevented from going to Mecca. Therefore, she goes out of the state of ihraam by making an intention to do so, sacrificing a sacrificial animal, and trimming her hair." Kashshaaf al-Qannaa' 2/528

    من أحصر عن طواف الإفاضة

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  • Whoever enters the mosque when the prayer is almost ending should join the congregation behind the Imam
  • In Maraatib al-Ijmaa' p 48, Aboo Muhammad ibn Hazm said, "The scholars had a consensus that whoever misses a smaller part or greater part of the prayer such that when he enters the mosque, the only remaining part of the prayer will be the tasleem should join the congregation, and follow that stage of prayer if he is certain that he will not catch up with the congregational prayer in other mosques.

    من جاء آخر الصلاة وجب عليه الدخول مع الإمام

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