Monthly Archives: November 2013

Listening to debates that are transmitted or spread on TV channels : Shaykh Ahmad Baazmool


fitna-in-arabicQuestion :
Here he speaks concerning the issue of listening to debates that are transmitted or spread on TV channels, and if it is permissible [to do this].

Shaykh Ahmad Baazmool :
Pay attention, O my brothers! These debates which take place in public are wrong! And they are wrong from different angles.

  1. The first angle is that those who debate, most of them are either not people of Sunnah and clear Salafiyyah hence they don’t clearly distinguish between Truth and falsehood, even in their answers.
    This is why you find some of them sitting with a Raafidee while he is cheerful and smiling in his face and treating him as if he’s his brother. Clear? This is wrong! This is wrong! The Raafidee is khabeeth (evil, wicked, filthy)! He curses Abu Bakr and ‘Umar, and I smile at him?! Never! Rather I look angry to him! And I would never give him a nice look! This is one observation.
  2. The second observation: Some of them are juhhaal (ignorant ones) who have not learned from the Scholars. They have not learned from the Scholars! Shaykh al-Fawzaan even said about one of them that he is muta‘aalim (someone who pretends to have knowledge).
  3. The third thing: sometimes it happens that the person of innovation – in his discussion and his debate – brings forward things which the other party is not able to refute. And there is fitnah (trial, tribulation) in this for this debater and for the laymen who are watching!
  4. The fourth thing: this is not the way of the Salaf!

    When the Salaf refuted the people of innovation, they refuted their innovations not from the angle of debating, but only from the angle of bringing falsehood to nothing and making the Truth manifest.

    And there is a difference between the two! For verily, debating with the people of innovation means that you sit with him at one table and that you make him speak with his false speech and continue in its clarification, and this is prohibited according to the Salaf! But when the false speech of the people of innovation reached them, then the Scholars refuted him and they didn’t allow him to debate. That’s it! Then they warned against him, declared him an innovator, declared him astray and commanded [the people] to avoid him. This is how the Salaf-us-Saalih, may Allaah be pleased with them, were.

Then, also from the things which take place, is that Shaykh ibn Baaz, may Allaah have mercy upon him, and the Major Scholars – and this is also the characteristic of the Salaf – did not debate with the people of innovation in public! They did not debate with them in public! And this is why I end my words with two things.

  • The first thing: there might be a fitnah for the laymen and even some students of knowledge – who are not qualified with regards to knowledge – in watching these debates!
  • The second thing: the Scholars stated in their fataawaa (verdicts) that it is haraam (unlawful, forbidden) to watch and listen to these debates. Haraam! Not permissible! Because these are places of fitan (trials, tribulations), places which Allaah – the Mighty and Majestic – hates, places where falsehood is spread and evil places! So it’s not allowed to sit in them, listen to them and watch them. This is the ruling of the Scholars on this:  they prohibited watching and listening to them. Na‘am. Shaykh ibn ‘Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee‘ and other than them prohibit these things upon the common folk to watch them and they prohibit setting up of the likes these debates in public.

Biography of Imaam Ahmad Ibn Hanbal (rahimahullah)


He is the true Imaam, and the Shaykhul-Islaam, Aboo ‘Abdullaah Ahmad Ibn Muhammad Ibn Hanbal Ibn Hilaal Ibn Asad Ibn Idrees Ibn ‘Abdullaah Ibn Hayyaan adh-Dhuhlee ash-Shaybaanee al-Marwazee, then al-Baghdaadee, one of the outstansing Imaams. His father was from the soldiers of Marw, he died as a youth, and Ahmad was raised as an orphan. And it is said that his mother departed from Marw and took him with her. He was born in Rabee’ul-Awwal in the year 164H.

The teacher, the Imaam, the Shaykhul-Islaam, Aboo ‘Uthmaan Ismaa’eel Ibn ‘Abdur-Rahmaan as-Saaboonee an-Naysaabooree – may Allaah be pleased with him – informed us as he came to us in Damascus, in Rajab of the year 432H, he said, ‘Aboo Muhammad al-Hasan Ibn Ahmad ash-Shaybaanee, commonly known as al-Makhadee, may Allaah be pleased with him, said in the year 387H, ‘Aboo Bakr ‘Abdullaah Ibn Muhammad Ibn Muslim al-Isfaraayeenee informed us; reading: Abul-Fadl Saalih Ibn Ahmad Ibn Hanbal said, ‘I heard my father saying, ‘I was born in the year 164H, in the beginning of Rabee’ul-Awwal.”

He said: I heard saying, ‘My father said, ‘I studied hadeeth when I was sixteen years old.”

My father said, “And Hushaym died whilst I was a youth of twenty years. And I had memorized what I had heard from him. So people came to the door of Ibn ‘Uyaynah, and with him were the books of Hushaym. So he placed them in front of me and I said, ‘The isnaad for this is such and such.’ So al-Mu’aytee came, and he used to memorize, so I said to him, ‘I have answered him about what has come, and I know from hadeeth what I have not yet heard (being read by Ibn ‘Uyaynah). And I left for al-Koofah in the year in which Hushaym died, the year 183H. It was the first year in which I traveled. And ‘Eesaa Ibn Yoonus arrived in al-Koofah after me in the same year, and he did not perform Hajj after that.”

He said, “And the first trip that I undertook was to al-Basrah, in the year 186H. I said to him, ‘In which year should I go to Sufyaan Ibn ‘Uyaynah?’ He said, ‘In the year 187H.’ So we arrived, and Fudayl Ibn ‘Iyaad had already died, and it was the first year in which I performed Hajj.’ And Waleed Ibn Muslim performed Hajj in the year 191H, and in the year 196H. And I performed it in the year 197H, and I left in the year 198H. And I stayed with ‘Abdur-Razzaaq in the year 199H, and the deaths of Sufyaan and Yahyaa Ibn Sa’eed and ‘Abdur-Rahmaan Ibn Mahdee died in the year 198H.”

My father said, “If I had fifty dirhams with me, I would always travel to Jareer Ibn ‘Abdul-Hameed in ar-Rayyee. So some of our companions left and it was not possible for me to go, since I did not have anything with me.”

My father said, “And I left for al-Koofah. So I had milk in the house below my head. So I heated it and returned to my mother, may Allaah have mercy upon her, and I had not sought her permission.”

I heard Saalih, saying, ‘I said to my father, ‘A hadeeth could state ‘The Messenger of Allaah – may the prayers and peace of Allaah be upon him – said…’ However, a person may write, ‘The Prophet – may the prayers and peace of Allaah be upon him – said…’ He sai, ‘I do not see a problem in it.”

I heard Saalih saying, “When my father wanted to make ablution for the Prayer, he would not refuse anyone who wished to drink his water. He would drink with his hand. And I used to hear him reciting Sooratul-Kahf often. And whenever I felt ill, he used to take water in a drinking bowl, then he would recite over it. Then he used to say to me, ‘Drink from it and wash your face and hands from it.’ And whenever he went out to do the groceries, he would buy a bundle of wood and something else and he would carry it.”

Imaam ash-Shafi’ee (d.204H) – rahimahullah – said,

“I left Baghdaad, and I did not leave behind me a man better, having more knowledge, or greater fiqh (understanding), nor having greater taqwaa (piety) than Ahmad Ibn Hanbal.”

Aboo Dawood (d.257H) – rahimahullah – said,

“The lectures of Ahmad were sittings of the Hereafter. He would not mention in them anything of the worldly affairs; and I never saw him mention this world.”

‘Alee Ibnul-Madeenee (d.234H) – rahimahullah – said,

“Indeed Allaah aided this Religion through Aboo Bakr as-Siddeeq on the day of apostasy; and through Ahmad Ibn Hanbal on the day of the trial.”

Qutaybah Ibn Sa’eed (d.240H) – rahimahullah – said,

“If you see a man loving Ahmad, then know that he is a person of the Sunnah.”

And Abul-Hasan al-Ash’aree (d324H) – rahimahullah – said,

“Our statement which we hold and take as our Religion is: Clinging to the Book of Allaah, our Lord the Mighty and Majestic, and to the Sunnah of our Prophet, Muhammad (صلى الله عليه وسلم), and what is narrated from the Companions, the Taabi’een and the Imaams of Hadeeth. This is what we cling to, and also that to which Aboo ‘Abdullaah Ahmad Ibn Muhammad Ibn Hanbal – may Allaah enlighten his face, raise up his rank and grant him a magnificent reward – used to say, distancing ourselves from those who oppose his statement. Since he was the noble and complete Imaam, by whom Allaah made the truth clear, and removed the misguidance, and made the manhaj (methodology) clear, and through whom Allaah annihilated the innovation of the innovators, the deviation of the deviant and the doubts of the doubters. So may Allaah have mercy upon him, the foremost Imaam.” [al-Ibaanah ‘an-Usoolid-Diyaanah (no.24) of Abul-Hasan al-Ash’aree]

Taajud-Deen as-Subkee (d.770H) – rahimahullah – said, “Abul-Hasan al-Ash’aree is the foremost of Ahlus-Sunnah and Ahmad Ibn Hanbal…”

Ibraheem al-Harbee (d.285H) – rahimahullah – said,

“I saw Aboo ‘Abdullaah, and it was as if Allaah had gathered for him the knowledge of the earlier people and the later people.”

Abul-Fadl said, ‘And he presented to me the following will,

“With the Name of Allaah, the Merciful, the Bestower of Mercy,

This is what I – Ahmad Ibn Muhammad Ibn Hanbal – leave as a will. I testify that there is no true deity worthy of worship besides Allaah alone, without any partner. And that Muhammad is His servant and Messenger. He sent him (صلى الله عليه وسلم) with the guidance and the true Religion so that it may overtake all other religions, even though the disbelievers may dislike it. And he should advise those who obey him from his family and his close relatives that they worship Allaah as worshippers, and praise him as those who praise, and that they sincerely advise the community of the Muslims. And I am pleased with Allaah as a Lord, and with Muhammad (صلى الله عليه وسلم) as a Prophet. And ‘Abdullaah Ibn Muhammad, commonly known as Booraan, I gave him fifty deenaars, and he is truthful in what he says. So his money is to be paid by me from the proceeds of the house, if Allaah wills. So if I die, it will be given by my sons: Saalih and ‘Abdullaah Ibn Ahmad Ibn Muhammad Ibn Hanbal. So they will give everything mentioned and eleven daraahim after my death towards whatever I have for Ibn Muhammad.

Witnesses: Aboo Yoosuf, Saalih and ‘Abdullaah, sons of Ahmad Ibn Muhammad Ibn Hanbal.”

Abul-Fadl, “And he used to exert himself in fasting and he would not eat fat. And before that, I would buy fat for him with one dirham, and he would eat from that for one month. So he left off eating the fat. And he continued to fast and work, and I thought he was putting that upon his body because he was safe.”

And Ibn Doorah said, ‘Ahmad used to be a person of fiqh, memorization and knowledge of hadeeth and fiqh, and piety and abstemiousness (zuhd) and patience. Indeed, Imaam Ahmad was tested by the statement of the creation of the Qur’aan. And he was taken to Baghdaad, shackled, and he was detained. And he used to pray with the people of the jail whilst he was shackled. So when Ramadaan occurred in the year 217H, and that was fourteen years after the death of al-Ma’moon, he moved up to the house of Ishaq Ibn Ibraaheem, the governor of Baghdaad. Then al-Mu’tasim ordered the freeing of Imaam Ahmad after his punishment and debate. And it was said that al-Mu’tasim was regretful and bewildered until the affair was rectified. Then al-Mu’tasim and his son joined al-Waathiq. So there emerged whatever emerged from the trial, and al-Waathiq ordered that he must not meet with Imaam Ahmad, nor should he live in a land or town where the Caliph is. So the Imaam went into a state of hiding for the rest of the life of al-Waathiq.

And during the Khilaafah of al-Mutawakkil, Allaah made the Sunnah manifest. And the Caliph wrote ordering the raising of the trial. And al-Mutawakkil ordered in the year 237H, that the Imaam be brought to him. And until Imaam Ahmad died, not a day would pass by, except that the messenger of Mutawakkil would come to him.

The Imaam died in the year 241H, on Friday on the twelfth of Rabee’ul-Awwal. So the people shouted and the voices were raised with weeping, to the extent that it seemed that the world shook, and the sidewalks and the streets were full. And the funeral procession went out after the people from the Friday Prayer. So the people at his funeral manifested the Sunnah and cursed the people of innovations. So Allaah made easy upon the Muslims through that whatever they had of troubles, when they the majesty and high rank of Islaam and the suppression of the people of deviance.

[Biography mainly taken from the Seeratul-Imaam Ahmad Ibn Hanbal by Saalih Ibn Ahmad Ibn Hanbal (d.266H), from the book, The Creed of the Four Imaams]

Seeking ilm from one who claims salafiyyah, but sits with ahlul bid’ah


Question:

What is the ruling of seeking Ilm (knowledge) from someone who claims to be a Salafi? What he teaches is according to the Manhaj (methodology), deriving rulings from the Qur’aan and the Sunnah with the understanding of the Salaf. However, outside the class he mixes with Ahlul Bid’ah, Hizbees (partisans) and the likes of them and make Da’wah videos and so forth. Are we still allowed to seek knowledge from this kind of person?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

No, it is not allowed for you to seek knowledge from this person. As per your account of him above, he seems to display signs of clear Nifaaq (hypocrisy). So how do you seek knowledge from such people who display the characteristics of the Munafiqun (hypocrites)? It is from one of the principles of Salafiyyah that we boycott Ahlul Bid’ah and Ahlul Hawaa (people of desires), for the sake of protection of our Religion and to have Istiqaamah (steadfastness/uprightness) upon the Right Path. Hence, we do not call such a person a Salafi, if he mixes and cooperates with Ahlul Baatil (people who are wrong), as this is against the Manhaj that he teaches.

The following Aayah and Tafseer (exegesis) show that it is upon us to keep away from those who mock the Verses of Allaah through their Bid’ah and the others from the innovators:

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ
”And when you (Muhammad SAW) see those who engage in a false conversation about Our Verses (of the Quran) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrong-doers, etc.).” [Surah al Anaam (6), Aayah 68]

As Shawkani رحمه الله said in his Tafseer, Faidh ul Qadeer, regarding this Aayah:
“This Aayah is a big advice for those who allow mixing with the people of innovations who change the Speech of Allaah and they play with His Book and the Sunnah of the Prophet and they give a false interpretations for them (Kitaab and the Sunnah). So if you could not forbid the evil at least do not involve in it …. Hence, (from this Aaayah) we know that mixing with the people of innovations is more and more evil then mixing with the sinners …..”

Also Ibnul Arabi al Maaliki said under this Aayah in his book, Tafseer Aayaatul Ahkaam, regarding this Aayah:
“This Aayah is an evidence for the prohibition of sitting with Ahlul Munkar (People of evil, i.e People of innovations)”

Moreover, the following Hadith is a warning to those who cooperate with Ahlul Bid’ah:
عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ تَلاَ رَسُولُ اللَّهِ صلى الله عليه وسلم هَذِهِ الآيَةَ ‏{‏هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ‏}‏ إِلَى قَوْلِهِ ‏{‏أُولُو الأَلْبَابِ‏}‏ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ فَإِذَا رَأَيْتَ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ، فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ، فَاحْذَرُوهُمْ

Narrated `Aisha رضى الله عنها: Allah’s Apostle recited the Verse:– “It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth ). follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: “We believe in it (i.e. in the Qur’an) the whole of it (i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of understanding.” (3.7) Then Allah’s Apostle said, “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] ‘So beware of them.”
[Sahih al Bukhari Vol. 6, Book 60, Hadith 70]

Furthermore, there are numerous statements of the Salaf regarding the the issue of sitting and mixing with Ahlul Bid’ah. Some of them are as follows:

Muhammad Ibn Sereen (d.110H) said, “This knowledge is a matter of deen, so be careful who you take your deen from.“
[Sahih Muslim]

Abu Qilaabah (d.140H) said, “Do not sit with the people of innovation, because I do not feel secure that they will not drown you in their misguidance and make part of what you used to know, unclear to you!!!”
[Bayhaqee in Al-I’tiqaad; Abdullah ibn Ahmed in As-Sunnah]

Imaam Maalik (d.179H) said, “How evil are the people of innovation, we do not give them salaam.”
[Reported by Al-Baghawee in Sharhus-Sunnah, 1/234]

Qaadee Aboo Ya’laa (d.333H) said, “There is concensus (Ijmaa’) among the Sahaabah and the Taabi’een as regards dissociating and cutting-off from the Innovators.”
[Hajarul-Mubtadi, p. 32]

Al-Qurtubee (d.671H) said, “And when avoiding the people of sin has been established, as we have just explained, then avoiding the People of Innovations and Desires is foremost (i.e., more befitting).”
[Tafseerul-Qurtubee, 5/418]

Al-Baghawee (d.535H) said, “And the Sahaabah, the Taabi’een, their successors and the Scholars of the Sunnah passed away while they were upon this, united and unanimously agreed upon having enmity towards the People of Innovation and fleeing from them.”
[Sharhus-Sunnah, 1/227]

Ibn Qudaamah (d.620H) said, “The Salaf used to forbid sitting with the People of Innovations, looking into their books and listening to their words.”
[Al-Aadaabus-Shareah, 1/263]

Al-Fudayl ibn ‘Iyaad (d.187H) said, “I met the best of people, all of them people of the Sunnah and they used to forbid accompanying the people of innovation.”
[Reported by Al-Laalikaa’ee in Sharh Usoolil-I’tiqaad, no. 267]

Ibraheem Ibn Maysarah (d.132H) said, “Whoever honours an innovator has aided in the destruction of Islam.”
[Reported by Al-Laalikaa’ee, 1/39]

Sufyaan Ath-Thawree (d.161H) said, “Whoever listens to an innovator has left the protection of Allaah and is entrusted with the innovation.”
[Reported by Aboo Nu’aym in Al-Hilyah, 7/26 and Ibn Battah, no. 444]

Al-Fudayl Ibn ‘Iyaad (d.187H) said, “Whoever sits with a person of innovation, then beware of him and whoever sits with a person of innovation has not been given wisdom. I love that there was a fort of iron between me and a person of innovation. That I eat with a Jew and a Christian is more beloved to me than that I eat with a person of innovation.” [Reported by Al-Laalikaa’ee, no. 1149]

Al-Layth Ibn Sa’d (d.175H) said, “If I saw a person of desires (i.e., innovations) walking upon the water I would not accept from him.” So Imaam Ash-Shaafi’ee then said, “He (Al-Layth) has fallen short. If I saw him walking in the air I would not accept from him.”
[Reported by As-Suyooti in Al-Amr Bil-Ittibaa’ Wan-Nahee ‘Anil-Ibtidaa’]

Wallaahu ta’ala A’lm
Answered by Ahmad Banajah Hafidahullah

The Ruling on Sitting on a prayer mat that contains a picture of a Masjid: Shaykh Bin Baaz


As Shaykh Bin Baaz, may Allaah have mercy upon him, was asked on the ruling of sitting on a prayer mat that has a picture of the Masjid al Haraam and Masjid an Nabawee or any other masjid ?

Answer:
It is a must that these prayer mats are not used due to (sitting on it) is considered to be belittling these Masaajids even though it (the masjid ) is not actually present but however (sitting on) the picture is considered to be belittling it. So the least of its affair is it being makrooh (disliked).It is a must that it is not used but rather one should use the prayer mats that are free from that (pictures of Masjids) and the worse picture it can be is the picture of the Masjid of the Prophet, alaihi as salaatu was salaam, and what it(his masjid) contains of such as his grave for indeed sitting on the (picture) of his ,alaihi as salaatu was salaam, grave is considered to be belittling it and degrading its value even though one may not intend that.

So it is a must that these prayer mats are not used and the least of its affair is it being makrooh rather one should use the prayer mats that are free from that (pictures of Masjids).

The Reference:   Sharhu Nawaaqidil Islaam, Side A of The Tape.

Mourning for Kings and Rulers entail imitation of the Enemies of Islam – Shaykh Ibn Baaz (rahimahullaah)


All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.

There is, in the present time, a tradition in many Islamic countries that when a king or a leader dies, people must mourn for three days or more or less. Flags are lowered at half-mast and the State departments stop working.

Undoubtedly, these acts go against Shari`ah (Islamic law) and entail imitation of the enemies of Islam.

Authentic Hadiths related from the Prophet (peace be upon him) prohibit and warn people, except a wife, against mourning. The maximum period of mourning for a woman is four months and ten days, if the deceased is her husband, and three days or less for relatives. The other practices done during mourning a deceased person, whether a king or a leader, are prohibited in Shari`ah.

During the lifetime of the Prophet (peace be upon him), his son Ibrahim, his three daughters and others died, but he (peace be upon him) did not mourn them.

The leaders who joined the Battle of Mu’tah, including Zayd ibn Harithah, Ja`far ibn Abu Talib and `Abdullah ibn Rawahah (may Allah be pleased with them) were killed during the Prophet’s era but he (peace be upon him) did not mourn them.

Furthermore, the Sahabah (Companions of the Prophet) did not mourn the death of the Prophet (peace be upon him), the best of creation and prophets, nor did they mourn Abu Bakr Al-Siddiq (may Allah be pleased with him), the best of Sahabah and creation after the prophets. When `Umar, `Uthman and `Aly (may Allah be pleased with them), the best creation after the prophets and Abu Bakr Al-Siddiq, were killed, no one mourned them. The same was true with all the Sahabah and the Imams of Islam and guidance of Tabi`un (Followers, the generation after the Companions of the Prophet) and the next generation including Sa`id ibn Al-Musayyib, `Aly ibn Al-Husayn Zayn Al-`Abidin, his son Muhammad ibn `Aly, `Umar ibn `Abdul-`Aziz,Al-Zuhry, Imam Abu Hanifah, his two companions, Imam Malik ibn Anas, Al-Awza`y, Al-Thawry, Imam Al-Shafi`y, Imam Ahmad ibn Hanbal, and Is-haq ibn Rahawayh and many others. No Muslim mourned those people.

If this (mourning) were good, the Salaf (righteous predecessors) would have done it. All goodness lies in following them and evil lies in opposing them. Therefore, the Sunnah (whatever is reported from the Prophet) affirmed that what the Salaf did concerning avoiding mourning any person except for a dead husband, is the right action.

The mourning practiced nowadays for the death of kings and leaders is unacceptable in Islam. These practices entail imitating the enemies of Islam and result in much harm, such as suspension of public services. Consequently, the Muslim authorities and rulers must abandon these acts of mourning and follow the conduct of the Salaf.

Furthermore, the people of knowledge have to warn and inform Muslims about the ruling on these acts as they are obliged to advise people and cooperate in righteousness and piety.

I, therefore, for the sake of Allah, the Prophet (peace be upon him) and all Muslims, Imams and ordinary people, find it necessary to write this brief statement. I ask Allah (Glorified and Exalted be He) to grant Muslim rulers and subjects success to do what pleases Him and to follow Shari`ah and warn against opposing it. May Allah purify our hearts and deeds for He is the All-Hearer of supplication, the Ever-Near. May Allah’s Peace and blessings be upon our Prophet Muhammad, his family and Companions.

Source: Fatwas of Ibn Baz (rahimahullaah) – http://www.alifta.net

Sahih Bukhari : ”Book of Menses”: No. 311  – Narrated Um-’Atiya:

We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put kohl (antimony eye powder) in our eyes or to use perfumes or to put on colored clothes except a dress made of ‘Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession. 

The Best of You is the Best to His Family


Be Salafi with Your Family, Just Like You Are Salafi with the Brother

بسم الله الرحمن الرحيم

Indeed our religion has taught us the best of character and mannerisms, and the Prophet Muhammad (may the peace and blessings of Allah be upon him) without a doubt displayed exemplary character to his wives, and children. It is for this reason that if a person claims to be Salafi, he should be diligent in displaying this character and mannerism amongst those who are closest to him; his family.

We ask Allah to allow us to be true followers of the Salaf al Saaleh.

Brief reminder to my brothers and sisters:

The Salaf used to say:

The best of the speech is that which is short and straight to the point.

With this in mind, I will only mention in this reminder a short hadeeth, and a short statement of one of the Imam’s of his time. In this hadeeth and statement, myself and my brothers should realize an area of family life which we have greatly neglected! May Allah forgive us all and guide us to that which is better.

The Hadith:

The Prophet (May the peace and blessings of Allah be upon him) said:

خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي

“The best of you is the best to his family, and I am the best to my family.” (Jame’ al Tirmidhee)

The Statement of Imam al Showqanee (died 1255) He stated:

فترى الرجل إذا لقي أهله كان أسوأ الناس أخلاقاً وأشجعهم نفساً وأقلهم خيراً، وإذا لقي غير الأهل من الأجانب لانت عريكته وانبسطت أخلاقه وجادت نفسه، وكثر خيره، ولا شك أن من كان كذلك فهو محروم التوفيق، زائغ عن سواء الطريق، نسأل الله السلامة!

“You find a man, if he comes into contact with his family, he displays the worst of character, he is prideful, and very little good is seen from him. But if he meets with other people, his disposition is very gentle, his character is very soft, he is very giving, and he displays much good. There is no doubt, this type of individual is from those who have been prevented from good and success, and he is one who has deviated from the correct path. We ask Allah for protection!

Source: Nal al Awtaar (2/246)

Mustafa George
9th Muharam 1435 | Nov. 12, 2013

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