If Allah test a person does it means He loves him? – Explained by Shaykh Sulayman Ruhaylee

Question:

The questioner says: If Allah loves a person He tries him with adversity, therefore if a person is befallen with misfortune is this proof that Allah loves this Muslim?

Shaykh Sulayman Ruhaylee:

Pay attention brothers. Trials and tribulations, as it relates to them in general, have reasons.

The first reason is due to the deficiency of the person because of his sins. So he will be afflicted with calamities due to his sins.

And the second reason is the shortcomings of the Muslim. Meaning: Allah desires for the slave a position in paradise but he is not able to reach it by his actions. Thus Allah says to the Angels; pour down upon him calamities in abundance. This is in order to raise his status; and these are two affairs.

And if a calamity befalls a person then he should have a good thought about his Lord and a bad thought about himself. So when he looks from his own perspective he says: “This is from my sins.” And we all make mistakes. (And looking at it in this way) will allow him to leave off the sin. And when he looks at the situation as it relates to Allah the Glorified and Exalted he says: “Perhaps Allah wants good for me, perhaps Allah wants a high position (in paradise) for me.”

Some of the scholars; we have heard them say; the individual as it relates to himself he views it due to his sins, and as it relates to others he views it due to them being elevated in status. Meaning, if a trial befalls you then you view that you have been afflicted based upon your sins. And if a trial befalls your brother then you view it as Allah desires to elevate his status, this is from the angle of having a good thought about your brother. And this is a good affair.

Some of the people, when a calamity befalls his brother they add to the calamity. Rather than giving them condolences and improving the situation, they inflict more punishment. If the person’s child dies, if the person is in an accident, he comes and says: “Brother this is from your sins!”

And this is incorrect, even if the statement could be true. Rather he should improve the situation and give him condolences and approach him with good manners and say: “O my brother, there are some trials that contain a reward which was not sought after, so it they occur they are better for the person.” For example the death of a child; the death of a child contains a great reward but this reward is not sought after. “The person does not want for his child to die, but if he dies there is a great reward. A house will be built for him in paradise. And I hope that this will be the case for you as it relates to your trial.” “And we are deficient, and we are sinners, perhaps we have committed some sins and Allah desires to pardon us for our sins; and all praises belong to Allah.” (He should say) something along these lines.

Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah, Durham, NC

A believer will say on the Day of Judgment: I have major sins too! – Shaykh Sulayman Ar Ruhaylee

A man from the believers, a person of Tawheed, will be brought forth on the Day of Judgment. It will be said:

اعْرِضُوا عَلَيْهِ صِغَارَ ذُنُوبِهِ وَيُخَبَّأُ عَنْهُ كِبَارُهَا ، فَيُقَالُ لَهُ :عَمِلْتَ يَوْمَ كَذَا وَكَذَا , كَذَا، وَهُوَ مُقِرٌّ, لا يُنْكِرُ، وَهُوَ مُشْفِقٌ مِنْ كِبَارِهَا
Present to him his minor sins and conceal from him his major sins. Thus it will be said to him: On this day you did such and such, and this and that. And he will affirm that and he will not deny it. And he will be afraid lest his major sins be presented.

His minor actions will be presented to him, his minor sins. On this day you did such and such, and this and that. And he will affirm that and he will not deny these sins. But his heart will be terrified that his major sins will be mentioned; full of fear from his major sins.

فَيُقَالُ : أَعْطُوهُ مَكَانَ كُلِّ سَيِّئَةٍ عَمِلَهَا حَسَنَةً
It will be said: Give him in place of every sin he did; a good deed.

It will be said: Give him in place of every sin he did; a good deed. Allah will pardon his sins and honor him by replacing them with good deeds.

فَيَقُولُ : إِنَّ لِي ذُنُوبًا مَا أَرَاهَا
Thus he will say: Verily I have sins which I do not see!

After he had been terrified that his major sins would be mentioned, he began to hope they would be mentioned so they would be replaced with good deeds.

So when the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ mentioned that:

ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ
He smiled until his molar teeth became visible.

This was due to the situation of this man. He was terrified, petrified, frightened that his major sins would be mentioned. But when he saw the generosity of Allah, he desired them, so he started to look for them. He said: ‘Verily I have sins which I do not see.’ Meaning: the major sins which were concealed from him. He said this so his major sins could be exchanged for good deeds. So the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ smiled about that until his molar teeth became visible.

This hadith has been collected by Imaam Ahmad in his Musnad. And it has been declared authentic by Al Albani.

Translated by Rasheed ibn Estes Barbee

Who Should Initiate the Salaams, the Caller or the One who Answers the Phone?

By Shaykh Muhammad Naasir Ad-Deen Al-Albaanee
Transmitted by Saalih ibn Taha Aboo Islaam [1]

One day, he (Shaykh Al-Albaanee, may Allaah have mercy upon him) called me and I was not present, so my small daughter answered; saying, when she picked up the receiver of the phone: “As-Salaamu Alaykum wa Rahmatullaah.” So the Shaykh asked for me, then said to her: “Inform your father that Muhammad Naasir Ad-Deen Al-Albaanee called.”  (He didn’t say: ‘Shaykh.’ This is from his humility, may Allaah elevate his level in Paradise.)

So when I returned home my small daughter informed me (saying): “A man called you named Muhammad Naasir Ad-Deen Al-Albaanee.”So I called him immediately. After he had sought from me that which he wanted, he said to me: “O Aboo Islaam, when I called you, your small daughter answered saying: ‘As-Salaamu Alaykum wa Rahmatullaah.’ Is this action based upon knowledge or is it a personal action from a child? We hope to benefit, O Aboo Islaam.” This was also from his humility and his wisdom in Da’wah, may Allaah have mercy upon him.

I said to him: “This is the action of a child, and the first time (she has done so). That which we know regarding this matter is that the person is to pick up the receiver of the phone saying: Na’am; and one who is calling him is to give Salaams, and he returns the Salaams to him, not that he (the one who is called) initiates the Salaam.” So he, may Allaah have mercy upon him, said: “This is that which is correct, as far as we know. This is because the caller is similar to the one who is knocking at the door. There is no difference between them.”

Translated by Raha ibn Donald Batts
Source: http://www.sahab.net/forums/index.php?showtopic=142100

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[1] Transmitted from the book: Al-‘Aqeedah Awwalan Law Kaanoo Ya’lamoon 1/16-17

From Dhikr Beads to Khurooj: The Danger of Small Innovations – Shaykh Khaalid ‘Uthmaan Al-Misree

The point is that it is upon he who desires safety in his religion to beware of innovations, both small and large; and he should not belittle any innovation. As an example, there are those who make light of the innovation of Tasbeeh[1] upon Dhikr beads. Had the companions saw these Dhikr beads they would have repudiated them sternly; as Ibn Mas’ood criticized the people counting out the Takbeer,[2] the Tahleel,[3] the Tasbeeh, and the Tahmeed with the stones. There is no difference between the one who makes Tasbeeh with stones and the one who does so with the Dhikr beads. This one is an innovation and that one is an innovation.

The Dhikr beads is a small innovation in the eyes of some, and they think that it is only disliked and that it (simply) opposes that which is better. But the strongest view is that it is prohibited. The prohibition is from two perspectives:

The First Perspective: It is from the newly invented matters in Dhikr which neither the Messenger (sallallaahu alayhi wa sallam) did nor did anyone from his companions.

The Second Perspective: The verifiers have affirmed that these Dhikr beads were taken from the Christians and the Hindus. He who enters into the churches of the Christians will find these Dhikr beads. As will he who enters into the temples of the Hindus. The Prophet (sallallaahu alayhi wa sallam) said:

“He who imitates a people is from them.”

So it is not permissible to resemble the polytheists in their practices. This is a great prohibited matter which could lead to Kufr.

Due to this, to use Dhikr beads to make Tasbeeh, Tahleel, and Tahmeed[4] is a prohibited innovation; and he who does it is on the verge of falling into a larger innovation. This is the case of many people. You find him making light of an innovation, then after that you find him falling into big innovations; from Khurooj, which is the Manhaj of the Khawaarij that is based upon declaring the sinners from the Muslims to be disbelievers and deeming their blood to be permissible; as was the case of those people who were making Tasbeeh with the stones. Their end result was the same.

Advice to the Youth and the Parents regarding Watching Movies Which Promote Magic and other forms of Kufr – Shaykh Muhammad ‘Akkoor

Advice to the Youth and Parents regarding Al-Walaa wal-Baraa’ – Shaykh Muhammad ‘Akkoor

Question:

We have here in America, films which contain magic. From the most popular of them is a film called Harry Potter. The individual Harry Potter is the hero of the movie. He is a youth, but he is a great magician. The disbelievers within this land love him and some of the Muslim youth are put to trial with these movies. What is your advice to these youth as it relates to these movies and likewise, what is your advice to the parents who allow the children to watch these movies? Benefit us, may Allaah bless you.

Answer:

All the praise is for Allaah. This is a problem. When the Muslim youth watches these films which contain various types of magic; or are named after magicians; or contain the actions of magicians, then he will be affected by them and he will grow up upon them (these movies). Then if one comes in the future and it is said to him that this is not permissible he won’t be convinced; because it has become ingrained within his flesh and his blood and has become a part of his life. Due to this, it is proper for the Muslim to be vigilant regarding his children as it relates to these things which are presented by way of the visual media. Because the child has no sense of that which is dangerous; not in ‘Aqeedah nor in terms of (his) associations, or Al-Walaa wal-Baraa’. So this Muslim youth, the least of this affair is that he loves this person; because he is accustomed to seeing him and he is accustomed to that which he says and does such that it became a part of his life. So if we come in the future when he reaches the age of maturity and we said to him that this is Haraam he won’t believe us. If he does believe us then the effect is still within his mind.

You all have something else other than that which is watched. There is upon the clothing, upon the jackets, or upon the things which the men and the women wear there are the names of polytheists, or magicians, or disbelievers. This contains Al-Walaa’ wal-Baraa’ and showing association with this group of people from this perspective. So it obligatory upon the Muslim that his Al-Walaa be for Allaah, the Majestic, and that his Al-Baraa’ be for the sake of Allaah, the Majestic and High. So he loves those whom Allaah loves and he does that which Allaah loves from actions; he loves the Prophet (sallallaahu alayhi wa sallam) and his companions and the believers; and he hates Shirk and the polytheists. He hates those whom Allaah, the Mighty and Majestic, hates. If this is established then this is the basis and the foundation for (goodly) upbringing; in order that the Muslim grows up adhering to his religion; having allegiance for Al-Islaam and its people; avoiding and abandoning Shirk and its people; so that he would not be one who wavers; not being a pure Muslim nor being safe from the deceptions of the polytheists, the magicians, and the atheists.

These people are pleased with the likes of these matters. They are pleased that the Muslim, or the young male or female youth should bear their names or to bear their personality or to carry advertisements for their foundations or businesses, while they do not perceive it. Those who perceive it are the adults and the mature. So it is befitting for us, O beloved ones for Allaah’s sake, that our association be for Al-Islaam and is people; and our disassociation and our distance should be kept from Shirk and its people. We ask Allaah to rectify the offspring for us and for you. He is the One Responsible for that and Capable of doing so.

Translated by Raha ibn Donald Batts     

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And Live With Them in Kindness

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

..and live with them in kindness.. 4:19

All praise is for Allaah, Lord of all the Worlds, who ordered us to follow His Messenger (sallallaahu ‘alayhi wa sallam) and to call to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad (sallallaahu ‘alayhi wa sallam), and upon his family, his Companions, and those who truly follow them until the Day of Judgment.

‘And Live With Them in Kindness’

Compiled & Translated By Abbas Abu Yahya [hafidhahullaah]

- An Excellent Reminder -

Who Is Abbas Abu Yahya [hafidhahullaah]?

Abbas Abu Yahya is our beloved and noble elder Brother in Salafiyyah. He is a graduate from the Islamic University of Madeenah. He translates valuable articles, passages from books and lessons of renowned Salafi Scholars. Abbas Abu Yahya resides in Jeddah, Saudi Arabia.

His blog “Following the Sunnah’s Weblog” is beautiful place to visit and benefit. He can be followed on twitter @followthesunnah

Taken from Maktabah al Fawaid mailing group

Who Changed? Eid Al-Fitr Khutbah by Hasan Somali - 08/08/2013

بسم الله الرحمن الرحيم

https://www.dropbox.com/s/qd1x0k7vagurfde/Who%20Changed.%20Eid%20AlFitr2013.mp3

أخوكم

أبو بلال نعيم بن عبد المجيد

(وفق الله الجميع للعلم النافع والعمل الصالح)

It is reported that Imâm Muhammad b. Sîrîn – Allâh have mercy on him – said:

“There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allâh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies.{Al-Asbahânî, Al-Targhîb wa Al-Tarhîb 3:98}

The story of Imaam Malik and his student – Explained by Shaykh Salih Aali Shaykh

Imaam Malik—was reading in the Masjid, narrating the hadith of the Prophet عَلَيْهِ الصَّلاَةُ والسَّلاَمُ—and with him was Yahya ibn Yahya Al Layth the narrator of his Muwatta—he and the other students were around Imaam Malik.

A caller screamed out: Great elephants have come to Al Medina!

The people of Al Medina had not seen elephants because elephants do not live in this country. All of the students rushed to see the elephants and they left Malik; except for Yahya ibn Yahya Al Layth; only.

Malik said to him: Why? Have you seen elephants before?

He said: I travelled to see Malik not to see elephants.

And for this reason Allah the Exalted rewarded him such that the narration which is now spread throughout the East of the earth and the West of it, and relied upon for the Muwatta of Imaam Malik, it is the narration of Yahya ibn Yahya Al Layth; despite him being from his minor students. There are narrations from people greater than him, but it was not written that they be granted acceptance. 

Taken from: Clinging to the Book and the Sunnah by Shaykh Salih ibn Abdul Aziz Aali Shaykh
Translated by Rasheed ibn Estes Barbee

Benefit: Revive A Sunnah!

Lets revive this Sunnah and make expiation after our arguments.

A Forgotten Sunnah: Two Units of Prayer After an Argument

From Abu Hurairah, may Allaah be pleased with him, in marfoo’ form, “The expiation for every argument/dispute is two units of prayer.”

As-Saheehah, vol. 4, p. 397

“Whoever revives a Sunnah from my Sunnah and the people practice it, will have the same reward of those who practice it without their reward diminishing” (Sunan ibn Maajah, 209)

Adh-Dhahabee رحمه الله said, “Trustworthiness is a portion of the Deen (piety), and precision is included in proficiency, so what a Haafidh really needs, is to be; fearful (of Allaah), intelligent, grammatical, a linguist, righteous, modest, Salafee and it is sufficient enough for him to write two hundred volumes and to gather five hundred reliable compilations and not to become fatigued by seeking knowledge till death, with sincerity and humility otherwise let him not trouble himself.”[Siyar A’laamin-Nubalaa 13/380]

Does commiting Shirk out of ignorance take one out of Islaam? – Shaykh Abdus Salaam al-Burjis

Question:

The greatest shirk can take you out of the fold of Islaam but what if due to ignorance this is all that you know to be Islaam?

Answer:

He said concerning the person who commits shirk al akbar based upon ignorance or because of it the person falls into this we have to look at what it is that he committed. We have to look at the crime he committed.

He said if we find this shirk al akbar that he fell into and that he committed are from the things that are clear and apparent to all the people of al Islaam then he will have no excuse, his ignorance will not be an excuse for him. If he did something all the people of al Islaam know to be shirk, for example, for a person to make prostration to an idol so he would not have an excuse of ignorance.

But if the person does something, that the majority of the people do not know about this thing, the majority of the people are not experts in understanding this affair this situation is different, he may be excused because of his ignorance.

He said all we have to do is look at the issue of the sahabas what happened when some of them made halaal the drinking of wine. When these sahabas made halaal the drinking of kamar they did so based upon some of the ayat of the Qur’an that they understood. So the other sahaba what they did was that they did not say that they were kuffar but instead they sent to them the proofs to show them that kamar was haram. When these proofs arrived to them, they accepted them and they came back to the truth and they left of that which they were doing. The shaikh said had they continued to be obstinate and the proof had come to them and they would have rejected the proofs, then they would have become kuffar because they would have been disbelieving in Allah (subhaanahu wa ta`aalaa) and his Messenger (sallAllaahu alaihi wasalam).

So the issue of being excused or having an excuse because of ignorance it becomes different depending upon the time, the place, the person and the condition.

Shaykh `Abdus Salaam al-Burjis
Audio Tape: Aqeedah Comes First by Shaikh Abdus Salam Burjis (rahimahullaah) Article reference: AQD01004

Posted from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=168

The Prohibition of Swearing by Other Than Allaah

Shaykh Ahmed then read to us from the book of Shaykh Muhammad ibn Saalih al-‘Uthaymeen, al- Qawl ul-Mufeed Sharh Kitaab ut-Tawheed, Beneficial Speech in Explaining the Book of Tawheed, which is an explanation of Kitaab ut-Tawheed of Shaykhul-Islaam Muhammad ibn ‘Abdul Wahhaab an- Najdee (rahimahullaah). He read to us from the chapter ‘Swearing by Allaah (subhaana wa ta’aalaa)’:

“The meaning of this is the glorification of the one that is being sweared by. And the reason of doing this action of swearing is to certify an issue by the remembrance of the one that is glorified. And it has specific terminology that is used in the Arabic language, certain words and phrases that are used to swear by, and they are known as Huroof al-Qasam, which consists of the harf baa, waav, and taa (billaahi, wallaahi, and tallaahi).

And a person who numerously swears by Allaah (subhaana wa ta’aalaa), and is consistently and in all times found swearing by Allaah (subhaana wa ta’aalaa), then this is a proof that his glorification of Allaah is weak.

And the reason for mentioning these chapters in Kitaab ut-Tawheed is that from the perfection and completion of Tawheed is that a person glorifies Allaah (subhaana wa ta’aalaa). And the fact that a person swears by Allaah numerously, without taking heed of what he is swearing about, then this is a proof that shows the weakness in his glorification of Allaah (subhaana wa ta’aalaa).”

From ‘Abdullaah ibn ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhumaa) that the Messenger of Allaah (peace be upon him) met ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) while the latter was going with a group of camel-riders, and he was swearing by his father. So Allaah’s Messenger ( Peace be upon him) said, ((Behold! Allaah (‘azza wa jall) forbids you to swear by your fathers, so whoever has to take an oath, he should swear by Allaah or keep quiet)). Reported by al- Bukhaaree, no. 6270 and Muslim, no. 1646. Also from him [‘Abdullaah ibn ‘Umar] (radiyAllaahu ‘anhumaa), who said, Allaah’s Messenger (peace be upon him) said, ((Whosoever wishes to take an oath then he should not take an oath except by Allaah)).

• In this hadeeth is the proof that it is not allowable to swear by other than Allaah, and that it is forbidden to swear by the created things.
• And the thing that is sweared by, this is in actuality glorification of that which is sweared by, so the one who swears by the creation is glorifying it, and Allaah (subhaana wa ta’aalaa) is greater than everything and He deserves glorification more than anything else that is in existence. 
• And the one who swears by other than Allaah (subhaana wa ta’aalaa) has committed an act of shirk (association).

From Abee Hurayrah (radiyAllaahu ‘anhu) who said, Allaah’s Messenger ( peace be upon him) said,((Whoever amongst you swears, (saying by error) in his oath “By al-Laat and al-‘Uzzaa,” then he should say, “Laa Ilaaha illaAllaah (None has the right to be worshipped but Allaah).” And whoever says to his companions, “Come let me gamble with you,” then he must give something in charity (as an expiation for such a sin).)) Reported by al-Bukhaaree, no. 4579 and Muslim, no. 1647.

• The one who swears by other than Allaah without intentionally intending this, and the ones who become accustomed to this due to the fact that they have been brought up in Jaahiliyyah, then the Prophet (peace be upon him) has made clear to them the atonement of doing this act (i.e. swearing by other than Allaah in error), and it is by saying the statement of Laa Ilaaha illaAllaah.
• The atonement for the one who swears by other than Allaah (i.e. in error) by saying the statement of Laa Ilaaha illaAllaah is the affirmation of worship to Allaah (subhaana wa ta’aalaa) and its negation to other than Allaah (subhaana wa ta’aalaa).

From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said, ((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)). Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.

Read http://wp.me/p413iq-2N for more details

From Qutaylah, the woman from Juhaynah, (radiyAllaahu ‘anhaa) that a Jew came to the Prophet (peace be upon him) and said: “Verily you make equal and verily you associate, you say: ‘What Allaah Wills and what you will,’ and you swear: ‘By al-Ka’bah.’ So the Prophet () ordered them: (If they want to swear, they should say: ‘By the Lord of al-Ka’bah,’ and they should say: ‘What Allaah Wills then what you will.’).” Narrated by an-Nisaa’ee 7/6, and authenticated by ash-Shaykh al-Albaanee in as-Saheehah: 1166, and also by ash-Shaykh Muqbil in the book as-Saheeh al-Musnad Mimmaa Laysa Fee as-Saheehayn 2/515.

• It is allowable to swear by the attributes of Allaah (subhaana wa ta’aalaa).
• Therefore, it is allowable for someone to swear by the Qur’aan, the Qur’aan being the speech of Allaah (jalla wa ‘alaa), and speech is an attribute of Allaah (subhaana wa ta’aalaa).
• As for al- Ka’bah, then it is not from the attributes of Allaah (subhaana wa ta’aalaa), and therefore it is not allowable for a person to swear by al-Ka’bah. So it is upon us to say as the Prophet (peace be upon him) said, ‘By the Lord of al-Ka’bah.’

From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) who said, “The Messenger of Allaah (peace be upon him) said to me: ((Verily, Allaah (‘azza wa jall) prohibits you to swear by your fathers)).” Reported by al-Bukhaaree, no. 6271 and Muslim, no. 1646.

From Thaabit ibn ad-Dahhaak (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears to be on a religion other than the religion of al- Islaam, then he is as he says)). Reported by al-Bukhaaree, no. 1297 and Muslim, no. 110.

From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Whosoever swears and says: “Verily, I am free from al-Islaam,” and if he was a liar, then he is as he says, and if he was truthful, then he will not return back to al-Islaam in a perfect manner)). Narrated by Aboo Daawud, no. 3258 and Ahmed, no. 5/355 and an-Nisaa’ee 7/6 and ibn Maajah, no. 2100, and authenticated by ash-Shaykh al-Albaanee in al-‘Irwaa’, no. 2576, and also by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/290.

From ‘Abdur Rahmaan ibn Samurah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said: ((Do not swear by idols and by your fathers)). Narrated by Muslim, no. 1648.

From Abee Hurayrah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah (peace be upon him) said: ((Do not swear by your fathers, or by your mothers, or by idols, and do not swear except by Allaah, and do not swear except that you are truthful)). An authentic hadeeth, narrated by Aboo Daawud, no. 3248 and an-Nisaa’ee, no. 3769 and ibn Hibbaan, mo. 4357 and al-Bayhaqee 10/29, and authenticated by ash-Shaykh al-Albaanee (rahimahullaah) in Saheeh al-Jaami’, no. 7249, and also by ash-Shaykh Muqbil in as-Saheeh al-Musnad 2/341.

From ‘Abdullaah ibn ‘Umar (radiyAllaahu ‘anhumaa) who said that the Messenger of Allaah (peace be upon him) said: ((Whosoever swears by other than Allaah, then he has committed (an action of) disbelief or association)). Narrated by Aboo Daawud, no. 3251 and at-Tirmidhee, no. 1535 and al-Haakim 1/18 and 4/297; and authenticated by adh-Dhahabee, and also by al-Albaanee in al-‘Irwaa’, no. 2561, and al-Bayhaqee 10/29, and at-Tayaalisee, no. 1896, and Ahmed 2/34 and 69 and 86 and 125, and ibn Hibbaan 10/199-200, and see al-Jaami’ as-Saheeh 1/279 and 6/321 of ash-Shaykh Muqbil ibn Haadee (rahimahullaahu ta’aalaa).

From ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu) that he said: “No, by my father,” so the Messenger of Allaah ( peace be upon him) said: ((What is this? Verily, whosoever swears by something other than Allaah has associated)). Narrated by Ahmed 1/413-414 with an authentic chain.

This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes - from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 - The Prohibition of Swearing by Other Than Allaah

Why is it permissible for Allah to swear by the Creation and it is not permissible for us to swear by the creation?

Sharh of The Three Fundamental Principles of Islaam (Thalaathatul-Usool), which was taught by the brother Hassan as-Somaali.  And in this extract, it is explaining the first ayah of Surah al-Asr:

“BY TIME…” 

Allah (subhana wa ta’ala) is swearing by time, Allah is taking oath by time.  And in Arabic taking oath can be down with three letters and these letters are: Waw/ba/ta

And these letters are also known as the “Huroof al-Jarr” (that which comes after ends with a kasrah eg. Wallaahi/billaahi/Tallaahi).

So Allah (subhana wa ta’ala) when we see that He swears by something or takes oath by something from His creation then this is honoring this thing from the creation and also showing its greatness.

And the third thing is that, as for the creation, it is not permissible except that they swear by Allah or take oath by Allah (subhana wa ta’ala).  As we have in the hadeeth which Shaykh Al-Albaani and Shaykh Muqbil make authentic:  ”Whoever takes oath by other than Allah then he has made Shirk with Allah or disbelieved.”

So it is not permissible for the creation to take oath by other than Allah.

And then somebody might come and say: “Why is it permissible for Allah to swear by the Creation and it is not permissible for us to swear by the creation?”

Then we reply to this person with the ayah of Allah (subhana wa ta’ala):  “Allah is not asked about what He does but they are asked.”

Posted by Umm Mariam @ http://www.salafitalk.net/st/viewmessages.cfm?Forum=22&Topic=2150

“Whoever takes an oath by al-Amaanah (the trust), then he is not from us”

From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said,

((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)).

Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.

Regarding the third hadeeth of Buraydah, Shaykh Ahmed mentioned that this great test and tribulation has affected the general people in the lands of the Muslims, such that they have become accustomed to this (i.e. swearing by al-Amaanah), and it has become widespread on their tongues to swear by al-Amaanah. And the trust (al-Amaanah) is a great thing to them, and they use as a proof for their action of this the statement of Allaah (subhaana wa ta’aalaa):

Truly, We did offer Al Amaanah (the trust or moral responsibility or honesty and all the duties which Allaah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allaah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of itsresults).(Al-Ahzaab 33:72)

And Shaykh Ahmed mentioned that in this verse is the affirmation that al-Amaanah, the trust, isa great thing. A great thing which Allaah (subhaana wa ta’aalaa) has sent down upon the creation. A thing which mankind took and bore it. But if the person who swears by al-Amaanah is asked what is greater than al-Amaanah, he would say: ‘Allaah (subhaana wa ta’aalaa).’ So why not swear by Allaah (subhaana wa ta’aalaa), who is greater than all things, and he is the One who is entitled to glorification. And the promise of punishment that the Prophet ( peace be upon him ) mentioned for the one who swears by al-Amaanah is that ‘he is not from us,’ which means that he is not from our path, our clear path and Manhaj (way /methodology).

And it is upon the person who due to accustom and habitual habits finds himself swearing by al-Amaanah, it is upon him to take note and to be careful of what comes out of his tongue, and that he must be truthful in his swearing, and that he must swear only by Allaah (subhaana wa ta’aalaa).

And in regards to being truthful when swearing, the shaykh mentioned the hadeeth of Ibn Mas’ood (radiyAllaahu ‘anhu): The Prophet ( peace be upon him ) said, “Whoever swears falsely in order to grab the property of a Muslim (or of his brother), Allaah will be angry with him when he meets Him.” Reported by al-Bukhaaree, no. 6238.

This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes - from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 - The Prohibition of Swearing by Other Than Allaah

Bowing as a Greeting Either in Karate or for Some Other Reason

Question:

We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldnt because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?

Answer:

To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.

May Allaah send peace and blessing upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219

Posted from: http://salaf-us-saalih.com

Barelwi Dance Rituals, Prostrations (Sujud) to Tahir Al-Qadri

Prostration is from the greatest of forms of worship and is due only to Allaah alone, and after the Shari’ah of Islam was revealed, what was permitted in previous nations (of prostration of respect and welcome greeting) was prohibited and declared unlawful, and the Scholars of Islam explain it to be major shirk when offered to other than Allaah. In the Barelwi folk-religion, prostration to their pirs, walis and others in whom a belief of guaranteed intercession is held, is common and encouraged. We have here a video clip (we cannot show it as it has music and dancing) and in a period of less than four minutes, we see six devotees making sujud at the feet of Tahir al-Qadri, a leading figure in the Barelwi folklore religion.

Please Check the Link: http://wp.me/p1Vkb3-hZ

Ruling upon the one who said ”Muhammad” and ”Alee” at the time of fear

What is the Ruling upon the one who said ”Muhammad” and ”Alee” at the time of fear

Question:

On occasions you hear from those of old age, men and women, that they say at the time of fear, or fear for the children and whatever resembles that (of times of distress and anxiety) – one of them says (at such a time), “Muhammad” and “`Alee”.

Answer:

This is from calling upon other than Allaah, and seeking aid from other than Him. This expression involvesShirk and it is not permissible to say it, or for the tongue to become accustomed to it. And whoever said it,seeking refuge by way of the name of the Prophet (sallAllaahu `alayhi wa sallam), or by way of the name of `Alee (radiyAllaahu `anhu), then he has committed associate partners (with Allaah) with the Major Shirk that expels from the religion. And with Allaah lies success.

Shaykh Ahmad bin Yahyaa an-Najmee
Fath Rabbil-Wadood Fil-Fataawaa war-Rasaa’il war-Rudood 1/99, no. 45
Translated by Abu `Iyaad Amjad Rafiq
Posted from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=537

Legitimate and Illegitimate Amulets – Shaykh Abdul-Azeez Bin Baz

Question:

Abdullah bin Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk. [1] Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so. [2] How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?

Answer:

The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing.

The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. [3]

And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.[4]

He also said: No incantation for other than the envious eye or venomous sting. [5]

This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it.

As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him. [6] He who wears an amulet commits Shirk.[7] And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. [8]

The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reasons:

• The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
• Leaving no room for formulas of Shirk, for if the amulets containing Qur’anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success.

[1] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418 [2] Muslim no. 2199 [3]Muslim no. 2200 [4] Muslim no. 2199 [5] Al-Bukhari no. 5705 and Muslim no. 220 [6] Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103 [7] Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103 [8] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 40

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1095

Is it permissible to stand or sit by a grave for supplication in favour of the deceased?

Seeking Blessings from Graves

Question:

Is it permissible to stand or sit by a grave for supplication in favour of the deceased?

Answer:

The purpose of the legitimate visitation to graves is to get a lesson, remember death and heed, not for seeking blessings from the buried.

When one enters a cemetery he should greet the dead saying: As-Salaamu Alaikum, O people of this place, believers and Muslims, and we will – if Allah wills – follow you. We ask Allah safety for ourselves and yourselves.[1]

One may also recite other supplication in favour of the dead that are recommended by the Prophet (sallallaahu alaihi wa sallam).

But he should not ask the dead people to fulfil his needs, seek relief or benefit from them. Supplication alone is an act of worship which must be dedicated to Allah alone.

There is not harm however, in standing or sitting by the grave while supplicating, but not for seeking blessings or taking rest. Graveyards are not resting places or residential area for people to sit in.

It is legitimate to stand by the grave areas right after burial to supplicate in favour of the buried asking Allah to confirm him and forgive him. It is authentically reported that whenever the Prophet (sallallaahu alaihi wa sallam) buried a dead, he would stand by his grave and say: Ask Allah’s forgiveness for your brother, and ask him to make him give firm answers, for right now he is being questioned.[2]

[1] Muslim no.975
[2] Abu Dawud no.3221, Al-Hakim 1:370 and Al-Bayhaqi 4:56

Fatawa Islamiyah Vol. 1 Page 66
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1096

Al Haa’iyah Intensive Learning Seminar

Masjid Rahmah Saturday, December 21, 2013 at 2:00 PM - Sunday, December 22, 2013 at 8:00 PM (PST) Newark, NJ Event Details Online Registration for the Intensive Weekend Learning Seminar of Al Hai’yyah. Registration is not required to participate,  however to guarantee the ability to take the exam and receive a certificate, participants should register.  In order to be considered to have completed the course, participants will need to attend at least 4 of the 5 classes and take the exam. The Seminar will be broadcast via Wiziq and/or Paltalk. A link to listen in will be sent via email to all attendees in a reminder email 48 hours before the seminar. Have questions about Al Haa’iyah Intensive Learning Seminar? Contact Masjid Rahmah

Markaz Tawheed – £55,000 to Raise & Running out of Time – LESS THAN 30 DAYS LEFT – COME ON AHLUS-SUNNAH

بسم الله الرحمن الرحيم

MARKAZ TAWHEED PROJECT (December 2013)​​

http://www.cardiffdawah.co.uk/

Ahlus-Sunnah of Wales (Cardiff) are in the process of acquiring a building in order to spread the authentic Sunnah of Allaah’s Messenger (صلى اللهُ عليه وآله وسَلَّم). This project consist of the brothers and sisters renting their building, refurbishing the markaz and purchasing the necessities to establish the centre.

We need the people of the Sunnah to support this cause and contribute with that which they are able. Donations as little as a pound could make a real difference, Spreading the word if your unable to donate can make a huge difference, making dua can change Qadr!!!

Please do not underestimate that which you could do to aid your fellow Salafiyoon in Wales.

The Salafiyoon in Cardiff are small in number, close knit Salafiyoon, they need the support of the Salafiyoon outside of Cardiff.

They are making huge efforts in their community, calling the people to Tawheed and Sunnah, as for their fundraising efforts:

-       The young children and youth of Cardiff are involved, even collecting contributions from schools!

-       Mothers and females from the community are striving hard to raise funds

-       Brothers and Sisters are cooperating organizing events to raise funds

We are calling upon the people of the Sunnah to assist them further!

They need £55,000 by December 31st

AlhamduLillah from the favours and mercy of Allaah we have seen Ahlus Sunnah unite upon piety and righteousness seeking the pleasure of their Lord subhanahu wat’ala by way of helping and fundraising for the likes of Daar Us Sunnah (London), Masjid as-Salafi (Birmingham) and AlBaseerah (Bradford)  let’s help one another and make it 4 SALAFI MASAJID debt free  before the end of this year إن شاء الله .

ما شاء الل the Salafi community in Cardiff   have a few  centres established for the learning of young children/youth – no doubt this will have a tremendous effect on their future generation, please help make a difference today by donating to this noble cause.

WAYS TO DONATE:

1.      Globally you can contribute via PayPal:  CardiffDawah@gmail.com

​or go to http://www.cardiffdawah.co.uk/​  ​ and pay by pay pal​

2.      Bank transfers: Lloyds TSB

• Account number: 15455760
• Sort code: 30-67-64
• Name Cardiff Dawah
• Reference:  Dawah

3.      You can donate directly ON LINE for Markaz Tawheed project in case you don’t have pay pal or your unable to go to the bank! CLICK here to donate http://www.cardiffdawah.co.uk/donation-confirmation.aspx?a=20&f=1

We ask Allaah ‘Azza wa Jall , Ar-Razzaq for Tawfeeq and Ikhlaas, may the peace and blessing be upon Muhammad SalAllahu alayhi wa salam.

Post Courtesy :  KSA_Dawah – Group Home - Apply for group membership