Archive for the ‘favorites’ Category

• the • kufr • of • electing • legislator’s • besides • Allah •

November 4, 2008
The Disbelief (Kufr) Of Electing Legislators Besides Allah (Fatwa)
Shaykh Abdullah bin Muhammad al-Ghunaymaan

The Shaykh, may Allah (swt) preserve him, says: “All creatures are the slaves of Allah (‘ibaad Allah), the Majestic and High, and He created them so that they may become worshipers of Allah, the Majestic and High. The slave must act according to the commands of His Master and a follower of His Speech and Shari’ah (Law), and not (become) a lord or a rival to Him in the legislation (tashree’a) and the judgment (hukm) between the creation. If he is like this, (then) he becomes a competitor with Allah to the same degree that Fir’awn (Pharaoh) and his fellow greater tawagheet did (i.e. those things which have transgressed the limits of Tawheed and are worshipped besides Allah).”

He also said: “And concerning that which makes a creature, which the people establish, choose and say that ‘this act is on my behalf’ or ‘I chose this’ – after which he becomes a legislator of laws which he judges by – (then) he came with something which negates his iman (belief) and he must review himself and seek repentance so he does not fall into shirk, which is the greatest of sins.”

Those who elect legislators along with Allah claim they do so because their intention is not to make them partners with Allah, but rather reformers. The answer of the Shaykh concerning this question which was addressed to him (is as follows): “If one does an action which is the opposite of the Shari’ah, his intention does not benefit him. The one who elects the legislator and (then) he says, ‘I only elect him to become a reformer’, although the action of this legislator is to be a partner along with Allah in terms of His legislation, which is against the Book of Allah and His legislation – (then) verily, the hukm (legislation) is for none but Allah (swt). However, the intention may be accepted if the action is permissible within the Shari’ah.

He also said, may Allah preserve him, “Yes, if a person knows that he elected this person so he can become a legislator, and he knows that (the right of) legislation is for none but Allah alone, the Majestic and High, and he said, ‘I want this person (as a legislator) because I know that he is a righteous person and he will establish righteousness which will prevent the Mufsideen (those who cause corruption) from taking over, and therefore I elect this person’, that will indeed not benefit him.”

He also said, “Although he claims his intention is righteous, it will not benefit him, even if it is righteous. This is because electing him on this basis is not permissible, and due to that he has fallen into a negating factor from among the negating factors of belief (iman).”

He also said in his answer to the question that if the person enters in legislative council and said he will not start legislating and will not practice any forms of legislation, but will only take the position of legislation (what is the ruling upon such a person)? He said, may Allah preserve him: “If he enters the government which consists of legislation and laws, he is surely content with it, and being content with laws from other than Allah, the Majestic and High, is kufr (disbelief). For example, if he allowed himself to become a legislator, that in itself is not only kufr, but he also becomes one of the heads of the tawagheet; and the tawagheet are many. He is one of the tawagheet because he lets the hukm be with him and not with Allah, the Majestic and High.”

He said, may Allah have mercy upon him, in an advice he gave to the voter (for man-made law): “My advice to you is to cling to the commands of this deen (religion), and to be steadfast upon the Tawheed of Allah (swt). And if you fall short of this, (then) you must repent and seek refuge and renew your iman. And the world does not benefit you, so the person must leave these matters and renew his deen should he have fallen into one of the negating factors which negate iman.”

Regarding the validity upon praying behind those voters who elect creatures in the position of legislation, he said, may Allah preserve him: “If one has fallen into that and he knows; praying behind him is not valid. One must pray behind those who have correct ‘aqeedah (creed/belief) and have not fallen into one of the negating factors which negate iman.”

[Taken from a recorded lecture delivered by Shaykh al-Ghunaymaan entitled: ‘And (agree) that none of us shall take others as lords besides Allah.’ (Aali ‘Imraan 3:64)]

Other ‘ulema (scholars) who support Shaykh al-Ghunaymaan in what has been mentioned above include Shaykh Muhammad al-Ameen ash-Shinqiti, Shaykh Muhammad bin Ahmad al-Furraaj, Shaykh Naasir al-‘Umar, Shaykh al-Muhaddith Abu Ayyub al Barqawi, Imam Abu ‘Isa ar-Rifa’ee and many others. We will now cite some of what they have said:

Shaykh al-Qahtaanee said: “Because the source of (the legislation in) democracy is the people, then what remains for Allah (swt)? Therefore, democracy, which is built upon this, is definitely kufr (disbelief) which takes you out of Islam…Democracy, by the definition of its people, is clear kufr (kufr buwaa).”

Shaykh ‘Abdullah as-Sad also said: “There is no doubt that democracy is kufr (disbelief), and I ask Allah (swt) to take us away from these things…The people of democracy will not allow you to join them unless you swear to act according to their law, and this is kufr (disbelief). Those people who implement Shaytaan’s law, and who call for democracy and elections, they only want to attract the anger of the Muslims…”

Shaykh Bishr al-Bishr also said: “If anyone is given the right to make law, his is a taghut (false god) because he is calling the people to worship him.”

Shaykh ad-Deebaan said, “From what I know about the Parliament, it is a committee (gathering) of tawagheet and it is not permissible for anyone to enter this on the basis of ‘benefit’ (maslaha) for the Muslims…”


• look • to • who • you • take • your • Deen • from •

October 31, 2008

Imaam Ibn Seereen (rahimahullaah) said: ‘Indeed, This knowledge Is Deen, So Look To The One You Take Your Deen From”

Sheikh Ahmad Bin Umar Bazmool (hafidha-hullaah) stated in explanation of the above statement of Imaam Ibn Seereen (rahimahullaah):

Indeed, Allah (Azza-Wa-Jal) has commanded us that, when He (Azza-Wa-Jal) said: ‘So ask the people of the Dhikr (the Reminder), if you do not know’. [21:7]

Allah commanded us to ask the people of the Dzikr (the Reminder), and the Salafus Saalih have clarified that the Ulama are the people of the Dhikr.  So Allaah (Azza-Wa-Jal) specifying the Ulama as (those) to be asked is evidence that others besides them are not to be asked.  And likewise, Imaams Bukhaari and Muslim reported in the Saheehayn on the authority of Aa’isha (radiyallaahu-anhaa) that the Prophet (sallal-laahu-alayhi-wasallam) recited the statement of Allah (Azza-Wa-Jal):

‘It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah.’[3:7]

(Then after reciting the above ayah), he (sallal-laahu-alayhi-wasallam) said: ‘If you see those who follow thereof that is not entirely clear, then they are those whom Allaah has named [as having deviation from the truth].  So beware of them'[1]

In this hadeeth is a warning against a people who give out knowledge, teach and issue verdicts.  So their condition must be known.

Imaam Nawawi (rahimahullaah) said: ”In this hadeeth is a warning against mixing with the people of deviation, the people of bidah and those who seek after the difficult affairs (of the Religion), seeking by it fitnah.  So they are not to be consented to, rather (they are to be) restrained and subdued just as Umar Ibnul Khattaab (radiyallaahu-anhu) subdued Sabee Bin Asl when he sought after the Mutashaabih (the unclear verses).

[1] Reported by Bukhaari in Kitaab At-Tafseer

• relying • on • some • deeds • while • forgetting • others •

October 24, 2008

It is reported that Abu Ayyoob Al-Ansaari – may Allaah be pleased with him – said, “A person might do a single good deed, rely on it and forget sins that he regards insignificant, but then meet Allaah (on the Day of Judgment) with those sins surrounding him. And a man might commit a sin, but never stop fearing its consequences, until he meets Allaah safe and sound.”

– Al-Haafidh Ibn Hajr, Fath Al-Baari, references this narration to Asad ibn Moosaa’s Az-Zuhd. A slightly different wording is reported by Ibn Al-Mubaarak in Az-Zuhd war-Raqaa’iq 1/170.

• you • better • get • married •

October 24, 2008

It is reported that Taawoos*  – may Allaah have mercy on him – said, “The worship and devoutness of a young person is not complete until he marries.”

Ibraahim bin Maysurah reports that Taawoos said to him, “You better get married or I will say to you what ‘Umar ibn Al-Khattaab said to Abuz-Zawaa’id: ‘Nothing but incapability or sinfulness is preventing you from getting married!'”

Adh-Dhahabi, Siyar A’laam Al-Nubalaa’, in his biography of Taawoos.

• the • sunnah • is • wisdom •

October 24, 2008

Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses and instruct them in Al-Kitaab (the Book) and Al-Hikmah (wisdom) and sanctify them. Verily! You are the All-Mighty, the All-Wise.” [Al-Baqarah 2:129]

And remember (O members of the Prophet’s family) that which is recited in your houses of the Verses of Allaah and Al­-Hikmah” [Al-Ahzaab 33:34]

It is reported that Al-Hasan Al-Basree – may Allaah have mercy on him said, “Al-Kitaab is the Qur’aan, and Al-Hikmah is the Sunnah.”

It is also reported that Qataadah – may Allaah have mercy on him said, “And [he will] teach them The Book and Al-Hikmah, i.e. the Sunnah.”

– Al-Laalakaa’ee, Sharh Usool I’tiqaad Ahl Al-Sunnah wal-Jamaa’ah 1/86, 87; Ibn Battah, Al-Ibaanah Al-Kubraa 1/98; and At-Tabaree in his Tafseer.

Shaykh Al-Islaam Ibn Taymiyyah said (Majmoo’ Al-Fataawaa 3/366), “A number of the Salaf said that Al-Hikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – may Allaah be pleased with them – apart from the Qur’aan was his Sunnah – Allaah’s peace and blessings be upon him.”

• inspirational • words • from • ibn • taymiyyah • and • ibn • al-qayyim •

October 16, 2008

Every Punishment from Him is pure justice and every blessing from Him is pure grace.
(Majmoo-ul-Fataawaa , 10/85)

Whoever desires everlasting bliss, let him adhere firmly to the threshold of servitude. (Ibn al-Qayyim, al-Madaarij 1/531)

The Lord loves to be Loved. (Majmoo-ul-Fataawaa , 1/54)

Guidance is not attained except with knowledge and correct direction is not attained except with patience. (Majmoo-ul-Fataawaa , 10/40)

In this world there is a Paradise, whoever does not enter it will not enter the Paradise of the Hereafter. (Ibn al-Qayyim, al-Qaabil, p.69)

The one who is (truly) imprisoned is the one whose heart is imprisoned from Allaah and the captivated one is the one whose desires have enslaved him. (Ibn al-Qayyim, al-Qaabil, p,69)

This whole religion revolves around knowing the truth and acting by it, and action must be accompanied by patience. (Majmoo-ul-Fataawaa , 10/38)

Worship is founded upon the Legal Law and following it, not upon ones base desires and innovation. (Majmoo-ul-Fataawaa , 1/80)

The more the servant loves his Master, the less he will love other objects and they will decrease in number. The less the servant loves his Master, the more he will love other objects and they will increase in number. (Majmoo-ul-Fataawaa , 1/94)

Perpetually is the servant either the recipient of a blessing from Allaah, in which case he is need of gratitude; or he is the perpetrator of sin, in which case he is in need of repentance; he is always moving from one blessing to another and is always is in need of repentance. (Majmoo-ul-Fataawaa , 10/88)

Sins cause harm and repentance removes the cause. (Majmoo-ul-Fataawaa , 10/255)

Bearing witness to Tawheed opens the door of good and repentance from sins closes the door to evil. (Majmoo-ul-Fataawaa , 10/256)

The Jihaad against the soul is the foundation for the jihad against the disbelievers and hypocrites. (Ibn al-Qayyim, ar-Rawdah, p.478)

A man will never fear something besides Allaah unless it be due to a disease in his heart. (al-Bazzaar, p.74)

Trials and tribulation are feeling the heat and the cold, when one knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed of disheartened. (Ibn al-Qayyim, al-Madaarij 3/289)

The perfection of Tawheed is found when there remains nothing in the heart except Allaah, the servant is left loving those He loves and What He loves, hating those He hates and what He hates, showing allegiance to those He has allegiance to, showing enmity towards those He shows enmity towards, ordering what He orders and prohibiting what He prohibits. (Ibn al-Qayyim, al-Madaarij 3/485)

In this world, man finds remembrance of Allaah, praising Him and worshipping him, a delight that is incomparable to anything else. (Minhaj as-Sunnah, 5/389)

The objective of asceticism is to leave all that harms the servants Hereafter and the objective of worship is to do all that will benefit his Hereafter. (Majmoo-ul-Fataawaa , 14/458)

Sins are like chains and locks preventing their perpetrator from roaming the vast garden of Tawheed and reaping the fruits of righteous actions. (Majmoo-ul-Fataawaa , 14/49)

What can my enemies do to me? I have in my breast both my heaven and my garden. If I travel they are with me, never leaving me. Imprisonment for me is a chance to be alone with my Lord. To be killed is martyrdom and to be exiled from my land is a spiritual journey. (Ibn al-Qayyim, Al-Waabil As-Sayyib, p.69)

• making • religion • an • object • of • argumentation •

September 14, 2008

Ma’n ibn ‘Isaa reports,

Maalik ibn Anas was once returning from the mosque, leaning on my arm, when a man called Abu Al-Juwayriyah who was accused of Al-Irjaa’* caught up with him. He said. “O Abu ‘Abdullaah, listen to something I have to say and debate with me and let me tell you my opinion.” [Imaam] Maalik said, “And what if you overcome me?” The man replied, “If I defeat you, you follow me.” Maalik asked, “And what if another man comes and defeats us?” He replied, “Then we follow him.” To this, Maalik – Allaah’s mecy be upon him – said, “O servant of Allaah, Allaah sent Muhammad – Allaah’s peace and blessings be upon him – with a single religion, but I see you moving from religion to religion. ‘Umar ibn ‘Abd Al-‘Azeez said, ‘Whoever makes his religion the object of argumentation will frequently change it.’”

Al-’Aajurree, Kitaab Ash-Sharee’ah 1/128.

* Al-Irjaa’: The deviant belief that Imaan lies only in the heart and that actions and statements have no bearing upon belief, even if the actions and statements are ones of Kufr.

• flagged • and • followed •

September 11, 2008

Maytham, a Companion of Allaah’s Messenger – peace and blessings be upon him – said:

It has reached me that an angel goes out, holding his flag, with the first person to go to the masjid and stays holding his flag with him until he returns and then enters his home with it. And Shaytaan goes out, holding his flag, with the first person to go to the market and stays holding his flag with him until he returns and puts it in his home.”

Al-Mundhiree states in At-Targheeb wat-Tarheeb, “Reported by Ibn Abee ‘Aasim amd Abu Nu’aym in Ma’rifatus-Sahaabah and other works.” Graded saheeh by Al-Albaani in Saheeh At-Targheeb wat-Tarheeb 1/101.

• the • benefits • of • leaving • permissible • desires •

September 4, 2008

The following is taken from
Ibn Rajab Al-Hanbali’s Lataa’if Al-Ma’aarif, pp. 213-214

Allaah Says,
“…All the deeds of the son of Adam are for him: the good deeds will be multiplied ten times to seven hundred times, except fasting, which is for Me and I will reward for it accordingly. He abandons his desire, food and drink for Me…” [Narrated by Al-Bukhaari and Muslim].

And His Statement, “
He abandons his desire, food and drink for Me shows that fasting is a means of attaining closeness to Allaah by abandoning what the soul desires of food and drink and intercourse, and these are the greatest of the soul’s desires.

The Benefits of Seeking Closeness to Allaah Through Abandoning [Permissible] Desires:

And seeking closeness to Allaah by leaving off desires when fasting has benefits.

From them: That it breaks the soul, for feeling full and drinking and intercourse with women causes the soul to become used to arrogance and heedlessness and excessive cheerfulness.

And from them: The heart becomes free to think and remember Allaah, because consuming these desires can harden the heart and blind it, and they can come between the slave and between the remembrance of Allaah and thinking, and they cause heedlessness, while emptying the stomach of food and drink illuminates the hearts and mandates sensitivity and does away with the heart’s harshness, and it frees the slave for remembering Allaah and thinking.

And from them: That the rich one will realize the magnitude of Allaah’s bounty upon him, due to His granting him the food and drink and marriage that He prohibited from many of the poor, so when [the rich one] is prevented from this in a specific time, and he undergoes hardship because of it, he remembers those who were prevented from all of those things completely, so he becomes obligated to be grateful for Allaah’s blessings upon him, and it becomes obligatory for him to supplicate for Allaah to relieve his brother who is in need, and he must comfort his brother with whatever he is able.

And from them: That fasting constricts the veins, which are the paths through which the Shaytaan flows within the son of Aadam, for the Shaytaan runs within the son of Aadam through the blood. So through fasting, the whispers of the Shaytaan are quieted and desires and anger are broken, and de to this, the Prophet, salAllaahu ‘alayhi wa sallam, made fasting a shield, due to the fact that it breaks the desire for intercourse.

And know: That closeness to Allaah Ta’aalaa through abandoning the permissible desires (like eating and fasting and intercourse with the spouse) cannot be achieved during fasting except after attaining closeness to Him through abandoning what He has prohibited in every instance, like lying and oppression and transgression against people’s blood and wealth and honor. And due to this, the Prophet, salAllaahu ‘alayhi wa sallam, said, “Whoever does not abandon lying and evil actions, Allaah is not in need of him abandoning his food and his drink” [Narrated by Al-Bukhaari #1903, #6057].

And in another Hadeeth, “Fasting is not [abstaining] from food and drink, rather fasting is [abstaining from] vain talk and indecency” [Narrated by Al-Haakim and Al-Bayhaqi and Ibn Khuzaymah and Ibn Hibbaan, from the Hadeeth of Abu Hurayrah, and it is Saheeh].

And some of the Salaf said, “The easiest fast is abandoning food and drink

And Jaabir said, “If you fast, then let your eyesight, your hearing, and your tongue fast from lying and the prohibited things, and leave [talking about] what has happened so that there may be peace and tranquility upon you on the day of your fast, and do not make the day you fast equal to the day you do not fast.”

And the Messenger of Allaah said, “”Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” [Narrated by Ibn Maajah #1690, from Abu Hurayrah, and it is Saheeh].

And the secret behind this is that seeking closeness to Allaah by abandoning the permissible things (like eating, drinking and sleeping) cannot be attained except after seeking closeness to Him through leaving the prohibited things. So whoever commits the forbidden things then seeks to attain closeness to Allaah by abandoning the permissible things is equal to the one who abandons the obligatory deeds and seeks to get close to Allaah with voluntary deeds.”

• benefit • of • the • day • magazine •

September 1, 2008

Ramadaan 1429