Archive for the ‘obligations’ Category

• the • she-camel • given • in • charity •

April 14, 2009

A sister sent me this story transcribed from one of Dr. Saleh As-Saleh’s lectures:
The Shaykh began:

“Do you want hear this real story which took place here about a hundred years ago. (In Saudi) Tayib. This is real! This is real!”

He continued: “Bismilaahi Rahmaani Raheem. This story took place here about hundred years ago and it was also broadcasted on the radio stations. It is about a man call Ibn Jad’aan. He (Ibn Jad’aan) said how during Spring times he used to go out. He would see good and healthy fat camels and their udders filled to the extent of almost exploding. Whenever the little offspring (i.e. the calf) came close to the mother camel, her milk would pour forth because of the great abundance of blessings and abundance of goodness.

So I (Ibn Jad’aan) looked at one of my she camels with her calf and I remembered my poor neighbour who had seven young daughters. So I said to myself, by Allah I will give this camel and her calf as Sadaqah (charity) to my neighbour – and he recited the Ayah where Allah said in (Surah Al-imraan: 92):

“By no means Shall you Attain piety righteousness unless you spend in Allah’s cause of which that you love”

And the most beloved from amongst my cattle, to me, is this she-camel. So I took her along with her calf and knocked on the door of my neighbour. I told him to accept it as a gift from me. I saw his face glooming with happiness and he was unable to utter anything in response.

So he benefitted from its milk and used to load wood on its back, awaiting for its offspring to grow up in order to sell them. Subsequently, he gained great good from this camel.

After the spring had passed, the dry summer came with its drought, and so the Bedouins began looking for water and grass.. We gathered our belongings and left our places looking for water and the duhool (plural of duhul) or ‘holes’ in the earth, situated underground leading to water traps underneath the ground. Their openings are on top of the ground, as the Bedouins know of very well.

I (i.e. Ibn Jad’aan) entered into one of these holes so as to bring some water to drink…

Dr Saleh continued: “and his (Ibn Jad’aan’s) three sons were waiting for him outside the hole. However he did not return. His three sons waited for him for one, two and three days and finally became hopeless.

They said maybe he was stung by a snake and died or he was lost under the earth and destroyed. They (and we seek refuge in Allah from this) waited for his destruction. Why? Due to greed in order to distribute his inheritance.

So they returned home and divided what he had left, amongst themselves. Then they remembered that their father (Ibn Jad’aan) gave a she-camel to their poor neighbour. They went to their neighbour and told him that it is better that he give them back the she-camel and take another camel in replace of it, otherwise they will take it by force and he will be left with nothing.

The neighbour complained that he would report them to their father. So they informed him that he had died. He inquired as to how and where Ibn Jad’aan had died, and why they hadn’t told him. They then explained how he entered into one of these holes underground in the desert and did not come out.

The neighbour said: ” By Allah take me to this place and take your she-camel and do whatever you do with it and I don’t want your camel in return!”

They took him and when he saw the place, he went and brought a rope, lit a candle, tied it outside the duhul (the hole) and then stepped into it crawling on his back until he reached the places whereby he could crawl and roll. Eventually the smell of moisture became closer and then all of sudden he heard the sound of a man by the water groaning and moaning.

He went closer and closer towards this sound in the darkness putting his hand out all over until his hand fell onto the man (Ibn Jad’aan). He checked his breath and he was still breathing after one week! He pulled him out covering his eyes so as to protect him from the sunlight. He took with him some dates, moistened them in water and gave it to him to drink.

He then carried him on his back and took him to his house and life gradually return to this man whilst his sons didn’t know. He then asked him: “Tell me, by Allah, one week while you were underground and you didn’t die?!”

“I will tell you something strange…” Ibn Jidaan explained: “…when I went down there I got lost and waves took me from all directions and I said to myself I’d better stay close to this water that I have reached. So I started to drink from it, but hunger had no mercy and water does not suffice. Then after three days hunger intensified on me and took me from all parts. While I was lying on my back I surrendered myself to Allah and put all my affairs in his hands and all of the sudden I felt the warmth of milk pouring onto my mouth. So I sat in the midst of the darkness and I saw a pot coming closer to my mouth. I drank from it until I took from what is sufficient and then it would go! This occurred three times in the day but the last two days it stopped and I didn’t know what happened.”

His neighbour then informed him:

“If you know the reason you will be amazed! Your sons thought you had died and they came to me and took away the she-camel which Allah (Subhaanahu Wa Ta’Aala) was giving you from its milk!”

The Muslim is in the shade of his Sadaqah (Charity). Allah stated in (Surah At-Talaaq: 2,3): “…and whoever fears Allah and keeps his duty to him, he will make a way for him to get out (from every difficult)” and “…and he will provide him from (sources) he never could imagine. And who ever puts his trust in Allah, then he will suffice him”.


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• loyalty • of • the • ansaar •

February 2, 2009

In the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen.”

And they said in response:

“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”

(Narrated by al-Bukhaari, 3/1043)

• superiority • of • asr • prayer •

January 28, 2009

Narrated by Abu Huraira (RadhiAllaho anhu): Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “Angels come to you in succession by night and day and all of them get together at the time of the Fajr and ‘Asr prayers. Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and Allah asks them, though He knows everything about you, well, “In what state did you leave my slaves?” The angels reply: “When we left them they were praying and when we reached them, they were praying.” Sahih Al-Bukhari Vol. 1 : No. 530

Narrated by Ibn Umar (Radhiallaho anhu): Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “Whoever misses the ‘Asr prayer (intentionally) then it is as if he lost his family and property.” Sahih Al-Bukhari Vol. 1 : No. 527

• 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…”

• praying • before • intercourse • with • the • wife • 

November 2, 2008
Question:

What is the ruling on praying two Rak’ahs before having sexual intercourse on the wedding night?

Answer:

Some of the Companions, may Allah be pleased with them, prayed two Rak’ahs before having sexual intercourse with their wives on the first night. But I know of no authentic Sunnah from the Messenger of Allah – Sallallahu alaihi wasallam- regarding this. The Sunnah is to touch the women on the forehead and ask Allah for her goodness and the goodness of that she brings to him, and to seek refuge with Allah from her evil and the evil of what is ordained for him. And if he fears in this case that the woman will run away from him, he should touch her forehead, as if he wants to draw close to her and kiss her, then supplicate to Allah with supplication in secret, so that she does not hear it, because some women might imagine something (bad) if she heard her husband saying: I seek refuge with You from her evil and the evil of what is ordained for him, and say: Is there evil in me?

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Page no. 178 Vol: 5

• 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

• to • Allaah • we • belong • and • unto • Him • we • return •

October 29, 2008

Al-Fudhayl ibn Iyyâdh (May Allah have mercy on him) said to a man, How many (years) have come upon you?” He replied, “Sixty years.” He said, “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).” So the man said, “To Allâh we belong and to Him we shall return!” So al-Fudhayl asked, “Do you know the meaning of that (statement)? You are saying, I belong to Allah as a servant and I am going to return to Him. So whoever knows that he belongs to Allah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question.”

[Jâmi al-Ulûm wal-Hikam of Ibn Rajab]

• 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.

• 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.