Monthly Archives: July 2014

Ruling on paying Zakat-ul-Fitr in cash : Shaikh Abdul Aziz ibn Abdullah ibn Baz (Rahimahullah)

 Ruling on paying Zakat-ul-Fitr in cash

zakat-ul-fitrAll Praise is due to Allah, the Lord of all the worlds, peace and blessings of Allah be upon His Slave and Messenger Muhammad, his family and Companions.

To proceed: Many of my Muslim brothers asked me about the ruling on paying Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) in cash.

A: It is well-known for every Muslim who has the least discernment that the most important pillar of Islam is the testimony of La ilaha illa Allah (there is no God but Allah) and that Muhammad is the Messenger of Allah. It is a requisite of “La ilaha illa Allah” that none must be worshipped except Allah Alone. Also, a requisite of “Muhammad is the Messenger of Allah” is that Allah (Glorified be He) must not be worshipped except through what the Prophet (peace be upon him) ordained. Zakat-ul-Fitr is an act of worship according to the Ijma` (consensus of scholars). The basic principle with regard to acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion). It is not permissible for anyone to perform any act of worship except that which has been ordained by the wise lawgiver (peace be upon him).

Allah says about him: Nor does he speak of (his own) desire. It is only a Revelation revealed. The Prophet (peace be upon him) said also in this regard: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. And: Anyone who does an action which is not stated in this matter of ours (Islam) will have it rejected. The Prophet (peace be upon him) pointed out that Zakat-ul-Fitr is, as reported in authentic Hadiths, one Sa` (1 Sa`=3 kg. Approx.) of food, or Sa` of dates, or Sa` of barley, or Sa` of raisin, or Sa` of cheese. Al-Bukhari and Muslim (may Allah be Merciful with them both) narrated from `Abdullah ibn `Umar (may Allah be pleased with them both) that he said: Allah’s Messenger (peace be upon him) enjoined the payment of one Sa‘ of dates or one Sa‘ of barley as Zakat-ul-Fitr on every Muslim bondsman or free, male or female, young or old, and he ordered that it should be paid before going out to perform the Salat-ul-`Eid (the Festival Prayer). Abu Sa`id Al-Khudry (may Allah be pleased with him) said: We used to give Zakat-ul-Fitr in the time of the Prophet (peace be upon him) as one Sa` of food or one Sa` of dates or Sa` (2,172 grams) of barley or Sa` of raisins. In another narration: Or Sa` of cottage cheese… Agreed on its authenticity. This is the Sunnah of Muhammad (peace be upon him) regarding Zakat-ul-Fitr. It is well known that Muslims at the time of this legislation – especially, the community of Al-Madinah – used to deal in dinar and dirham as they were the circulating currency; however, the Prophet (peace be upon him) did not mention them in Zakat-ul-Fitr. Had everything been acceptable in Zakat-ul-Fitr, he would have explained this because it is not permissible to delay explanation beyond the time of need. Had the Prophet (peace be upon him) ordered this, the Sahabah (the Companions of the Prophet) would have reported it (may Allah be pleased with them).

As for paying the Zakah due from Al-Sa’imah (cattle let loose for free pasture) from another type in replacement, this is conditioned by not finding what should be paid as Zakah. Moreover, this is confined to the very type regarding which replacement is allowed, since – as we have explained before – the basic principle with regard to acts of worship is Tawqif (a religious text and not personal opinion). We do not know of any among the Sahabah of the Prophet (peace be upon him) who paid money in Zakat-ul-Fitr while they were the most knowledgeable of his Sunnah and keenest to adhere to it. Had they done so, it would have beed reported as they reported all other matters related to the Shar`y rulings. Allah (Glorified be He) states: Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow… And: And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

From what have been mentioned earlier, it is clear that paying Zakat-ul-Fitr in cash is not permissible or sufficient because doing so contradicts the Shar`y proofs. I ask Allah to grant us success as well as other Muslims to understand His Religion, remain steadfast upon it and to beware of that which goes against the Shari`ah (Islamic law) for He is the Most Generous. Peace be upon our Prophet Muhammad, his family and his Companions.

General Chairman of the Departments of Scholarly Researches, Ifta’, Da`wah and Guidance.
`Abdul-`Aziz ibn `Abdullah ibn Baz

Explanation of “There is no Itikaaf except in the three Masjid..” : Sheikh Ibn Baz, Sheikh Uthaymeen, Sheikh Muqbil & Sheikh Yahya

Answered by Shuyookh Ibn Baaz, Muqbil Bin Haadee, Uthaymeen  (Rahimahullaahu ta’ala) & Yahya Al-Hajooree (Hafidahullaah).

itikaf-in-three-masjidsShaykh Ibn Baaz (rahimahAllaah):

How sound is the hadeeth “There is no i’tikaaf except in the three mosques”? If the hadeeth is saheeh, does that in fact mean that i’tikaaf can only be observed in the three mosques?


I’tikaaf is valid in mosques other than the three mosques, but it is essential that the mosque in which i’tikaaf is observed is a mosque in which prayers are held in congregation. If no prayers are held in congregation there, then it is not valid to observe i’tikaaf there. But if a person has vowed to observe i’tikaaf in one of the three mosques then he is obliged to do so in fulfillment of his vow.

Majmoo’ Fataawa Ibn Baaz, 15/444.

**  ‘I’tikaaf: retiring to a Masjid for the remembrance of Allaah

Sheikh Muqbil bin Hadee (rahimahullaahu Ta’la):

What do you say about the hadeeth: ” There is no “I’tikaaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?


Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake.” 

The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger صلى الله عليه وسلم, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaaf is general; {And do not have (sexual) relations with them while you are in ‘itikaaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger – صلى الله عليه وسلم, but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘i’tikaaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.
Shaykh Ibn ‘Uthaymeen (rahimahullaah):

What is the ruling on i’tikaaf in the three mosques: al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem).


I’tikaaf in mosques other than the three mosques – al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem) – is prescribed at the appropriate time, and is not limited to the three mosques. It may be observed in those mosques or in others. This is the view of the imams of the Muslims and the imams of the madhhabs that are followed, such as Imam Ahmad, Maalik, al-Shaafa’i, Abu Haneefah and others – may Allaah have mercy on them – because of the words of Allaah:

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).
[al-Baqarah 2:187]
And because the word masaajid (mosques) is general in meaning and includes all mosques throughout the world. This sentence appears at the end of the verses on fasting, the ruling of which applies to the whole ummah in all regions. So it is addressed to all those to whom the ruling on fasting is addressed. Hence these rulings end with the words:
“These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).”
[al-Baqarah 2:187]

It is extremely unlikely that Allaah would address the ummah with words that only include a very few of them.

With regard to the hadeeth of Hudhayfah ibn al-Yamaan (may Allaah be pleased with him): “There is no i’tikaaf except in the three mosques,” even if we assume that this hadeeth is free from faults, it is referring to the most perfect of i’tikaaf, i.e., that which is observed in the three mosques, because of their honoured status and superiority over others. This usage occurs frequently, where the negative is a statement that something is incomplete, not a denial of its validity. For example the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer in the presence of food,” etc. Undoubtedly the basic principle with regard to negative statements is to negate or deny, but if there is evidence to the contrary then that evidence should be followed, as in the hadeeth of Hudhayfah. This is if we assume that it is free of faults. And Allaah knows best.

Fataawa al-Siyaam (p. 493).

Shaykh Abu Abdur-Rahmaan Yahya Bin ‘Alee Al-Hajooree (hafidahullaah):

Is ‘itikaaf specific for the three Masjid’s, or is it general for all of the Masjids? And how is the condition of the hadeeth of Hudhaifah that has witin it specification (of these three Masjids)?


As for it being affirmed, then yes, the Hadeeth of Hudhaifah is affirmed, however they (the people of knowledge) understood it to mean ‘more complete: “there is no ‘Itikaaf except within the three Masjids”, they said (the people of knowledge): there is no ‘Itikaaf more perfect and complete, for the majority of the people of knowledge are on the opinion that ‘Itikaaf if for all of the Masjids. Al-Imaam Al-Bukhaari said – may Allah have mercy upon him: Chapter: ‘Itikaaf is in all of the Masjids, and the statement of Allah glorified and exalted be He:

وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
(while you are in I’tikâf in the mosques)
[Al-Baqarah: 187]

The Methodology of the Muslim: Sheikh Saalih Al-Fawzaan speaks about Laylatul Qadr (The Night of Decree)

بسم الله الرحمن الرحيم
Sheikh Saalih ibn Fawzaan Al-Fawzaan

All praise is due to Allah, and may the peace and salutations of Allah be upon his Messenger, his family and companions

To proceed:

Certainly, the last 10 days of Ramadhaan are blessed. From their virtues, is that Laylatul Qadr (The Night of Decree) is most likely to fall within them. It is the night that Allah has emphasized its affair in his Book and the Prophet -may the peace and salutations of Allah be upon him-  encouraged standing in prayer on it.

He -may the peace and salutations of Allah be upon him- said, “Whoever stands and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.”


Allah said about it in the Quran:


}لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ{
“The Night of Al-Qadr (Decree) is better than a thousand months.”
[Surat Al-Qadr: 3]

Performing good deeds on this night is better than performing good deeds for a thousand months. This is for he whom Allah makes successful.  The Prophet said “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward…” Meaning, faith in its virtues and hope in seeking its reward which has been promised for it.

The Prophet -may the peace and salutations of Allah be upon him- said “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.”

Allah has hidden this night in this month, however it is most correctly viewed that it would fall in the odd last 10 nights, on the 21st, 23rd, 25th, 27th, and the 29th. However, the more correctly according to the people of knowledge is it will fall on the 27th night of Ramadhaan (there are strong proofs that point towards the 27th and the 29th). Nevertheless, whoever stands in prayer on these nights, while believing in its virtue and seeking its reward has obtain great goodness. Indeed Allah grants it to whomsoever he wills.

As for the one who stands to pray on some nights and leaves other nights then he may not have attained Laylatul-Qadr because it may have fallen on a day that he abandoned praying.

This night has many virtues.

Firstly: It is the night which the Qur’aan was revealed down. Allah said,

  إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

“Verily! We have sent it (this Qur’aan) down in the night of Al-Qadr.” [Surat Al-Qadr: 1]


Secondly: It is better than a thousand months.


Thirdly: It is the night that yearly actions and fates are decreed. Actions, fates and lifespans are decreed in the Preserved Tablets fifty thousand years before the creation of the heavens.


However that is a general decree, whereas on this night specific decrees are made. Allah decrees what will happen in the year. This is why it is called ‘the Night of Decree’ Allah said,
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

“Therein (that night) is decreed every matter of ordainment.” [Surat Ad-Dukhaan 4]


Fourthly: Whoever stays up and prays on Laylat al-Qadr out of faith and in hope of reward, his previous sins will be forgiven.”

Great virtues are gathered in this night. It is a blessed and virtuous night. It is a night of Decree and its (true) value is only known by Allah. This night reappears for us every Ramadhaan. Every Ramadhaan that arrives, it has a Laylat al-Qadr in it. This is from the blessing of Allah. So what do you think about the one who Allah has been blessed to attain Laylat al-Qadr every year? The one who Allah has made successful to attain it every year! This is a great and generous reward.

Signs of Laylatul-Qadr

laylatul-qadrNarrated Aaisha رضي الله عنها :
She said: “O Messenger of Allaah! If I find it (The Night Of Decree), with what should I supplicate?”  Heصلّى اللَّهُ عليه وسلّم  said:

اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

(( Say: Allaahumma innaka ‘afuwun tuhibbul-‘afwa fa’fu ‘annee.))
“O Allaah! Verily, you are the Oft-Pardoning, You love to pardon, so pardon me.”

Question: What are the signs of Laylatul-Qadar (the night of power)?
Response: From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer’s heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.

{Fataawa Ramadhaan – Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen – Volume 1, Page 563}

Striving is a must in the Last 10 days of Ramadhan – Sheikh Saleh al-Fawzan (hafidhahullaah)

laylathul-qadr-ramadan Sheikh Saleh al-Fawzan (hafidhahullaah) says in Lesson 26 “The Virtue of Laylatul Qadr and the importance of striving for it” from “Ittihaaf Ahlil-Eemaan bi Duroos Shahri Ramdhan,”  pages 63-65:

الحمد لله فضّل شهر رمضان على غيره من الشهور، وخصه بليلة القدر، التي هي خير من ألف شهر، والصلاة والسلام على نبينا محمد وآله وصحبه، أما بعد

All praise is due to Allaah, He gave preference to the month of Ramadhan over other than it from the (other) months, and may blessings and peace be upon our Prophet Muhammad, his family and his Companions. Allaah the Most High said:

‘We sent it (this Qur’aan) down on a blessed night in the month of Ramadhan. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments.’
[Ad-Dukhaan (44):4]

And the Most High said:

‘Verily! We have sent it (this Qur’aan) down in the night of Al-Qadr, And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.] Therein descend the angels and the Rooh [Jibreel] by Allaah’s Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allaah to His believing slaves) until the appearance of dawn.’
[Al-Qadr (97)]

And it is in the blessed month of Ramadhan, due to the saying of the Most High:

‘The month of Ramadhan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between Truth and falsehood).’ [al-Baqarah (2):185]

And it is sought after in the last ten from it [i.e. from the month of Ramadhan], due to the saying of the Prophet (صلى الله عليه و سلم): ((Seek (zealously) Laylatul-Qadr in the last ten (nights) of Ramadhan.)) Agreed upon. [1]

So ijtihaad (striving) is a must in all of the ten nights, seeking this night, for indeed the Prophet (صلى الله عليه و سلم) said: ((Whoever stands (in prayer) during Laylatul-Qadr out of Eemaan and seeking reward, then his previous sins will be forgiven.)) And He informed, the Most High, that it is better than a thousand months, and it is called Laylatul-Qadr because in it what will be in that year is decreed, due to His saying: ‘Therein (that night) is decreed every matter of ordainments.’ [Ad-Dukhaan (44):4]

And it is the Taqdeer as-Sanawee [what has been pre-decreed by Allaah for that year], and it is the specific type of Taqdeer (decree). As for the general Taqdeer, then it is what preceded the creation of the heavens and the earth by 50 thousand years, as that is authentically reported by the ahaadeeth. And it is said: it is called Laylatul-Qadr due to it’s tremendous magnitude and it’s nobility and the meaning of His saying the Most High:

‘(It) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]’ [al-Qadr (97):3]

Meaning: Standing in it and performing actions in it is better than performing actions in a thousand months outside of it. And seeking it is in the odd nights of the (last) ten without doubt, due to the saying of the Prophet (صلى الله عليه و سلم): ((Seek it in the Last Ten (nights) on the night when nine or seven or five nights remain out of the last ten nights of Ramadhan [i.e. 21, 23, 25, respectively].)). [2]

And the twenty-seventh is considered what is most correct due to the sayings of many of the Sahaabah: that indeed it is the twenty-seventh night, from them Ibn ‘Abbaas and Ubayy bin Ka’b and other than them – and the wisdom in it’s concealment [it not being known on which night it is] is so that the Muslims strive in ‘ibaadah in all of the ten nights, just as the hour of being answered from the day of Jumu’ah has been concealed so that the Muslim strives throughout the day.

And it is recommended for the Muslim to make a lot of du’aa in it, because Du’aa in it is recommended, and he supplicates with what is reported from ‘Aa’ishah (رضي الله عنها). She said: ‘O Messenger of Allaah! If I find it, with what should I supplicate?’ He said: ((Say: Allaahumma innaka ‘afuwun tuhibbul-’afwa fa’fu ‘annee.)) It was reported by Ahmad and Ibn Maajah. [3]

So O you Muslims! Strive in this blessed night with Salaah and Du’aa and making istighfaar and righteous actions, for verily it is an opportunity of a lifetime, and the opportunities do not remain. For verily Allaah, glorified is He, informed that it is better than a thousand months, and a thousand months is more than 80 years [83 years and 4 months], and it is a long lifespan if the human-being spent all of it in (acting in) obedience to Allaah. So one night, and it is Laylatul-Qadr, is better than it [i.e. a thousand months of worship], and this is a tremendous virtue. And this night is in Ramadhan without question and in the Last Ten (nights) from it without doubt, and if the Muslim strove in all of the nights of Ramadhan, then indeed he will coincide with Laylatul-Qadr without question and it is hoped for him the obtainment of its goodness.

So which virtue is more tremendous than this virtue for the one who Allaah grants success! So be persistent , may Allaah have mercy upon you, in seeking this night, and strive by righteous actions so that you obtain it’s reward, for verily the deprived one is the one for whom the reward has been forbidden. And whoever the season of forgiveness passes by, and he remains burdened by carrying his sins because of his negligence and his turning away, and his lack of concern then indeed he is deprived.

O you sinful one! Repent to your Lord and ask Him for forgiveness, for indeed the door of Tawbah has been opened for you, and He calls you to it and made for you a season for goodness. In it the good deeds are multiplied and in it the evil deeds are erased, so take for yourself the means of salvation.

And all praise is due to Allaah, Lord of the ‘Aalameen, and blessing and peace be upon our Prophet Muhammad, and his family and his companions.

Source:  Lesson 26 – “The Virtue of Laylatul Qadr and the importance of striving for it” from “Ittihaaf Ahlil-Eemaan bi Duroos Shahri Ramadaan”, pages 63-65 of Sheikh Saalih ibn al-Fawzan al-Fawzan (hafidhahullaah)

[1] Recorded by al-Bukharee (2020) and Muslim (1169)
[2] Recorded by al-Bukharee (2021) and (2022) with a similar wording
[3] Recorded by at-Tirmidhi (3513), Ibn Majah (3850). Al-Hakim said (1/530) : Saheeh upon the conditions of Bukharee and Muslim and adh-Dhahabi agreed with him.
Declared Saheeh by Shaykh al-Albaanee in Saheeh al-Jaami’ (4423)

The Ruling of Oversleeping when Fasting

Sheikh Saleh al Fawzaan حفظه الله was asked:

over-sleeping-ramadanThere is a person who prohibits (the people from) over sleeping in Ramadhan & says “it is upon a Muslim to be awake and active, it is not appropriate that he over sleeps”. So, what is your opinion O’ noble Sheikh?

A: Yes he should warn from over sleeping in this Month (Ramadhan), I mean sleeping in the day (time) because it makes (one) lazy from performing acts of obedience, perhaps it may cause one to miss the congregation prayer or it may cause the time for (that specific prayer) to pass by. What is requested from a Muslim is that he be energetic in acts of obedience and (that) he sleeps in the night, especially in the first part of it (the night), so he can arise in the morning energetic to perform and participate in acts of obedience.

(The Reference: al Muntaqaa, (111/5), fatwa number:167)

Al Imaam bin Qudaamah, may Allaah have mercy upon him, said:

“The night and the day is altogether 24 hours, so what is neutral is that one sleeps a third of it, which is eight hours. So whoever sleeps less than that (eight hours) then he is not safe from his body becoming sick and whoever sleeps more than that will become very lazy. So if one sleeps more that (eight hours) in the night then there is no need for him to sleep in the day (time) however if one sleeps less than it then he should make up for it in the day(by taking a noon nap).

(The Reference: Muktasar Manhajil Qaasideen, page:67, print: Ibn Rajab)

Also Sheikh Yahya bin Alee al Hajooree, حفظه الله, has mentioned that if a person stays awake for the majority of the night in prayer then it is okay for him to oversleep in the day.

Muslims Should not Go to Syria for Jihaad

syria-jihadThe Muslims Should not Go to Syria for Jihaad

Ash-Shaykh Abdul-Hameed al-Hajooree

The Question: What is the correct stance pertaining to the issue in Syria; is it upon the brothers to go to Syria for jihaad (i.e. to wage a holy war)?

The Answer: “No they should not go there, because the fighting there is a fighting based upon democracy, and most of the people fighting there are general folks and some are from the group Daai’sh and some of them are from the nusrah campaign, while all of them are khawaarij (i.e. corrupted renegades) and at the same time we ask Allah, azza wajal, to protect the Muslims from Bashaar bin Asad…

Source: Audio Link

Ash-Shaykh Abdul-Muhsin al-Abaad

The Question: What is the ruling of the Jihaad in sryia and it is permissible for me to go there for jihaad

The Answer: “The people Syria is in reality in need of dua’ for them, for a person to strive to make dua’ for them and as for the issue being that a person should go there, then the issue is not an affair to send people to increase (it) whereas it is feared by going there that it becomes like the group that went to Iraq whereas evil and corruption emanated from them “

Source: Audio Link

Ash-Shaykh Saalih al-Fawzaan

The Question: What is the ruling of going to Syria and is that consider from Jihaad?

The Answer: “All praise is due to Allah, a person should praise Allah for having salvation from the tribulations, these are trials , so a person should not enter them and he should keep far from it however he should make du’a for the muslims, he should make dua’ of success and relief for the muslims, he should increase in dua’ and as for going there then that is not permissible, because firstly he has a family and parents and a wife and secondly it requires the permission of the ruler, so both affairs are mandatory; the permission of the ruler and the permission of the parents while this is a fitnah, a person should keep far from it, yes”

Source: Audio Link 

Ash-Shaykh Saalih as-Suhaymee advises that the muslims should not go to Syria to participate in the war there,

The Audio Source here.

Also Ash-Shaykh Muhammad bin Ibrahim al-Misree warns from the terrorist group in Syria referred to as ‘Daai’sh’ and clarifies that they are in reality khawarij.

The Audio Source here.

Shaykh Yahya Al Hajoori’s advice pertaining to the matter:

Source: Audio Link 

Dua of Shaykh Muqbil’s (rahimahullah) Mother

dammaj-sheikh-muqbilIn her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ (hadaakAllaah)She would supplicate for him to be guided, as several women who were around at that time informed me.

Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.”  


{Nubdhah Mukhtasarah: pg. 18}

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