Monthly Archives: August 2015

Polytheistic Poetry: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Listening to and being well pleased with poetry that has contained therein polytheism while being fully aware of this, like the poem called “Al-Burdah” by Busairi and similar poetry in which the authors went beyond bounds concerning (the right of) the Prophet -sallahu alayhi wa salaam-, his family, or anyone from the righteous. This poetry has contained therein the creation being described with that which only Allah The Exalted is to be described (from perfect and complete attributes specific to Him alone). Some of these poems have within them polytheistic exaggerations that are recited at certain celebrations. Hence it is obligatory to reject and avoid such poetry in order to preserve one’s Islam. May Allah protect the Muslims from polytheism and it’s (varying) manifestations.

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة 

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A Maid Accompanying Her Employer To Hajj Without A Male Relative: Shaykh Rabee

بسم الله الرحمن الرحيم

Q: Is it permissible for the female maid to accompany the employer for Hajj without a (mahram) male relative? 

A: No! It is not permissible for a woman who believes in Allah and the last day to travel more than 3 days unless a male relative accompanies her. (Otherwise) it is not allowed and this is from the difficulties of this day and age people requesting female maids to come (along with them) without male relatives. As a result problems occur from that which no one is (truly) aware (of their magnitude) except Allah. Included in these difficulties is gazing and touching whether it be the female maid or her employer. Unfortunately traveling with her, and going out and about along with her even occurs with those that are (considered) religious regrettably.

Translated by Najeeb Al Anjelesi

Source: http://www.rabee.net/ar/questions.php?cat=47&id=789

 

 

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Abandonment Of Prayer Is Apostasy: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Shaykh Salih states: Abandoning the prayer in totality is disbelief -we and our brothers seek refuge with Allah from such- and there is ample evidence to support this in the Quran, Sunnah, and consensus (of the Authentic Scholars). The Exalted says,

فإن تابوا و أقاموا الصلاة و آتوا الزكاة فإخوانكم في الدين

“So if they repent, establish the prayer, and pay the zakah (only) then they are your brothers.” [At-Taubah: 11]

and He says

…ما سلككم في سقر قالوا لم نك من المصلين

“What has caused you to enter Hell? They will say we were not of those who prayed.” [Al-Muddathir: 42-43]

Likewise from the sunnah is that which is narrated on the authority of Jabir ibn Abdullah where the Prophet said, “Indeed between a man (standing like a barrier) and between polytheism and disbelief is the abandonment of prayer.” Likewise that which is narrated by some of the compilers of (varying) sunan that which is upon the authority of Buraydah ibn Husayb wherein the Prophet said, “The covenant that distinguishes us from them is the prayer. Whoever abandons it has disbelieved.” Collected by Ahmad and others and it is an authentic hadith.

As for consensus of the scholars, Abdullah ibn Shaqiq said, “The companions of Muhammad  did not consider the abandonment of anything from their actions to be disbelief except the prayer.” Collected by Tirmidhi and others with a sound chain.

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة 

 

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Reciting The Quran While Bowing Or Prostrating: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Shaykh Salih states: Reciting the Quran while bowing or prostrating is prohibited due to what is narrated upon the authority of Ibn Abbas where the Prophet -sallahu alayhi wa salaam- said, “I prohibit you from reciting the Quran while bowing or prostrating.” The hadith is collected by Muslim. There’s another upon the authority of Ali wherein he said, “The Messenger -sallahu alayhi wa salaam- prohibited me from reciting the Quran while bowing and prostrating.” Collected by Muslim and others.

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة 

 

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The Lack Of Adorning Oneself For The Masjid: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Shaykh Salih states: The lack of adorning oneself for the masjid contradicts Allah’s statement

..يا بني آدم خذوا زينتكم عند كل مسجد

“O Descendants of Adam! Adorn yourselves at every masjid (while going to pray)…” [Al-A’raf: 31]

So the prayer is to bring oneself close to Allah, and so to adorn oneself for that purpose is a due right. Likewise to perfume oneself if possible and to remove all unpleasant smells. These are truly from the highly encouraged adornments (of the prayer).  

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة

 

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Reviling The Companions: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Shaykh Salih Alish-Shaykh says: The reviling of every companion is disbelief because Allah has spoken good of them, He says:

..محمد رسول الله و الذين معه أشداء على الكفار رحماء بينهم تراهم ركعاً سجداً يبتغون فضلاً من الله و رضواناً سيماهم في وجوههم من أثر السجود

“Muhammad is the Messenger of Allah, and those with him are stern against the disbelievers yet merciful among themselves. You see them bowing and prostrating sincerely seeking Allah’s bounty and pleasure. Their sign is on their faces from the traces of prostration…” [Al-Fath: 29]

The Exalted also says: 

لقد رضي الله عن المؤمنين إذْ يبايعونك تحت الشجرة

Indeed, Allah was pleased with the believers when they gave you the pledge under the tree…” [Al-Fath: 18]

In addition the Prophet -sallahu alayhi wa salaam- said, “Do not insult anyone from my companions. I swear by Him in whose hand is my soul if anyone of you were to spend the like of mount Uhud in gold you would neither reach a dry bushel of anyone from among them (as it relates to virtue) nor half that.” So whoever insults the companions rejects Allah’s praise of them, and denies what is explicit in the Quran which is disbelief from which Allah’s refuge is sought.

Also the revilement of the tabi’een is evil, a major sin, and prohibited. It is possible for it to be deemed disbelief due to them being the best generation (of Muslims) after the companions’ generation, and this is established by way of the testimony of the most noble and truthful of creation, the Prophet -sallahu alayhi wa salaam- where he said, “The best of mankind (are in) my generation, then those that succeed them, and then those that succeed them…”  

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة

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Reviling The Authentic And True Scholars Of Islam: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Shaykh Salih Alish-Shaykh states: Reviling the scholars, without doubt, is a major sin and prohibited. It is even possible for it be deemed disbelief and apostasy if the intent behind reviling them is on account of Islam and their strict adherence to it. Thus Allah’s refuge is sought from the inhabitants of the fire’s circumstance. Allah says

   إنما يخشى الله من عباده العلماء    

“It is only those who possess knowledge among His servants that truly fear Allah” [Fatir: 28]                   

 and He says

قلْ هل يستوي الذين يعلمون و الذين لا يعلمون

“Say (O’ Muhammad!): Are those that know equal to those who do not know…” [Az-Zumar: 9]

He also says

شهد الله أنه لا إله إلّا هو و الملاءكة و أُولوا العلم قائماً بالقسط لا إله إلّا هو العزيز الحكيم

Allah bears witness that none merits worship except Him, and the angels, and those who possess knowledge. He maintains His creation with justice, none merits worship except Him the Almighty, the All- Wise.” [Ali-Imran: 18] 

So whoever Allah linked together alongside Himself and the angels with regards to the testimony of tawheed and truth, then nobility and respect for him because of his adherence to the religion becomes compulsory. The individual who insults the scholars degrades them and if this is done as a result of Islam and them speaking in accordance with its rulings it becomes clear apostasy if one is aware of such. Allah says,

و لئن سألْتهم ليقولن إنما كنا نخوض و نلعب قلْ أ بالله و آياته و رسوله كنتم تستهزؤون لا تعتذروا قد كفرتم بعد إيمانكم

“If you were to ask them they would say: “We were only joking.” Say: Was it Allah, His signs, and His Messenger that you mocked?” Make no excuse you disbelieved after belief…” [At-Taubah: 65-66]

Translated by Najeeb Al Anjelesi

Source:  المنظار في بيان كثير من الأخطاء الشائعة

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A Tablighi Doubt Debunked

بسم الله الرحمن الرحيم

As salaamu Alaykum,

Brothers and sisters please be cautious of the doubt thrown by Jamaa’atut Tabligh in order to legitimize their innovation. They say, “Why do you criticize us for innovation while you know the combining of the Quran into one book is an innovation (it wasn’t done during the time of the Prophet -sallahu alayhi wa salaam-) and Umar gathering the people in order to pray tarawih behind one imam is an innovation. These are good innovations.”

They misrepresent the statement of our Messenger -sallahu alayhi wa salaam- to substantiate their claim where he said:

“Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him, without there being a diminishing in their reward. But whoever establishes an evil practice in Islam, there is for him sin and the sin (for him) of whoever acts in accordance with it after him, without there being a diminishing in their sin.”

In order to understand the intent of the Prophet -sallahu alayhi wa salaam- one must understand the circumstance that caused him to make the statement. As Jarir ibn Abdullah (the narrator of the hadith) stated, “While we were with Allah’s Messenger at the start of the day a group of people who were barefooted and destitute, wearing stripped woolen clothes or cloaks, with their swords hung around their necks, enter upon him. The majority of them were from Mudar, in fact all were from Mudar. The face of Allah’s Messenger -sallahu alayhi wa salaam- changed as a result of what he saw from them of poverty. So he entered (his home) and eventually exited. He ordered Bilal (to call the adhan), and he called it and the iqamah. So he prayed and afterwards addressed the people. He said:

يأيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحد

“O mankind! Fear your lord who created you from one soul..”

until he -sallahu alayhi wa salaam- reached the last portion of the verse

إن الله كان عليكم رقيباً

“Indeed Allah is ever observant of you.”

And he -sallahu alayhi wa salaam- cited the verse in Al Hashr

و اتقوا الله و لتنظر نفس ما قدمت لغدٍ و اتقوا الله

“And fear Allah and let every soul look to what it puts forth for the morrow and fear Allah.”

A man gives from his dinars, dirhams, clothing, a saa of wheat, and a saa of dates (until he said) even if it’s half a date. As a result a man from the ansar came with a bundle that he could barely lift (in order to give its contents away as charity), on the contrary he couldn’t lift it. The people followed continuously until I saw two piles of food and clothing, then I saw the face of Allah’s Messenger -sallahu alayhi wa salaam- glistening as if it was gold and he -sallahu alayhi wa salaam- said:

“Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him, without there being a diminishing in their reward. But whoever establishes an evil practice in Islam, there is for him sin and the sin (for him) of whoever acts in accordance with it after him, without there being a diminishing in their sin.”  

That was the circumstance that caused the Prophet -sallahu alayhi wa salaam- to make this statement, and the scholars elucidate the intent of his speech. Shaykh Muhammad ibn Salih Al Uthaymin said, “If someone says what is the correlation between these two decisive, clear, and general statements “Every novelty is an (accursed) innovation” and his -sallahu alayhi wa salaam- statement, “Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him…”

The answer is from two perspectives:

The first perspective: The meaning of his speech, “Whoever establishes a good practice in Islam” whoever initiates an action in accordance with the Sunnah. The indication of this is the fact that the Prophet -sallahu alayhi wa salaam- mentioned it after urging (the people) to give charity to those who arrived in Medina. So each companion came with that which was easy for him, and a man from the ansar came with a bundle too heavy for his hands (to carry) and he placed it at the lap of the Prophet -sallahu alayhi wa salaam-. As a result he -sallahu alayhi wa salaam- said, “Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him…” meaning whoever initiates a firmly established sunnah (that which is found in the text), and it is not that he comes with a new practice…”

Shaykh Uthaymin states concerning the second perspective, “Whoever arrives at the enacting of that which was legislated previously (but never actualized) like the companions combining the separated manuscripts (of the Quran) into one book. There’s no doubt that this is a good practice…”  [شرح الأربعين النووية]

As the Quran was always legislated to be one book as is seen all throughout it being referred to as “the Book.” So beware of the utterly flimsy doubt of the tablighis and Sufis in this regard.

Written by Najeeb Al Anjelesi

 

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Preceding The Imam In Prayer: Shaykh Muhammad Ibn Salih Al Uthaymin

بسم الله الرحمن الرحيم

On the authority of Abu Huraira,

The Messenger of Allah -sallahu alayhi wa salaam- said, “The Imam was made to be followed, so when he makes the takbir you make the takbir. When he bows you bow, and do not bow until he bows. When he says Allah hears whomever praises him, you all say O Allah our Lord to you belong all praise. When he prostrates you prostrate, and do not prostrate until he prostrates. If he prays standing then pray standing, and if he prays sitting then pray sitting.”

Shaykh Uthaymin stated the following while explaining this narration: 

The condition of the one being led in prayer as it relates to being in accordance with the imam is of four (varying states). He either precedes him, moves simultaneously with him, lags behind him, or follows him. These are the four conditions. If he precedes him in saying the first takbir then he hasn’t entered into the prayer, due to him intending to pray in congregation (but by his preceding he does so) without an imam. As the imam has yet to pronounce the takbir in order for the one being led to have an imam.

So if he knows the imam has not yet made the takbir then he should cut his prayer, meaning he should intent to cut his prayer and make the takbir after the imam has done so. The scholars differ regarding its occurrence in other than the first takbir. Some say that the prayer is not invalid unless the imam is preceded by an entire pillar, otherwise it is not invalid if the precedence is to a pillar. Consequently it is binding upon you to know the difference between preceding to a pillar, and preceding by a pillar.

Preceding to a pillar is the one being led in prayer arriving at the next pillar (position of prayer) before the imam, however the imam reaches him while in that position. For instance, if the follower pronounces the takbir in order to move to the bowing position (before the imam and does so) and the imam meets him while in that position before the follower rises to the next position. Being preceded by a pillar is when the follower moves to the next position (before the imam), then he completes it and moves to the next position before the imam arrives at the initial pillar in which he was preceded. This is preceding him by a pillar.

Being preceded in a pillar does not invalidate the prayer based on that which is widespread in my school of jurisprudence, however he must return to the previous position so that the imam precedes him and he follows after him. But what is correct (with the shaykh) is that if the imam is preceded in a pillar deliberately then the prayer is invalid and the proof for this is the Prophet’s statement, “Do you not fear that if you were to raise your head before the imam that Allah will make your head like that of a donkey, or your shape like that of a donkey?” This threat denotes the action’s prohibition. If a person commits a prohibited act during worship (that is directly connected to the act of worship) then the act is invalid based on legislative principle, due to it being removed from the very manner in which it was performed. Indeed the Prophet -sallahu alayhi wa salaam- said, “Whoever does an action that is not in accordance with our command then it is rejected.”

Hence what is correct is that if a person precedes the imam in going to the next pillar deliberately, his prayer as a result is invalid. However if he is not deliberate like the one who hears a sound and he thinks the imam pronounced the takbir and due to that he bows, his prayer is not invalid and he is excused due to ignorance. Moreover once he realizes the imam has not bowed then he should return to the previous position until the imam bows and he does so after him. If the imam bows before he can return to the previous position then he remains where he is along with his imam and he is excused in this regard.

Source: شرح بلوغ المرام

Translated by Najeeb Al Anjelesi  

 

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Deeming The Way Of The Polytheist To Be Okay: Shaykh Abdul Azeez Ar Raajihi

بسم الله الرحمن الرحيم

The Following is a portion of Shaykh Abdul Aziz Ar Raajihi’s explanation to the following statement of Shaykh Muhammad ibn Abdul Wahhab (he who revived tawheed in the Arabian Peninsula):

Whoever doesn’t declare the polytheist to be disbelievers, or harbors doubts with regards to their disbelief, or deems their way to be okay has disbelieved by consensus (of the scholars).

Shaykh Abdul Aziz says:

The ruling on whomever says, “Whoever desires to adopt any religion (of his choosing), then he can do so.”

His (Shaykh Muhammad ibn Abdul Wahhab) statement, “or deems their way to be okay” like he who says that the Jews are upon a correct religion, or the Christians are upon a correct way. Likewise if a man is asked about the Jews or Christians and he replies, “I don’t have anything to say against them. The Jews are upon a religion, the Christians are upon a religion, and the Muslims are upon a religion. Whoever chooses to adopt Islam, Judaism, or Christianity then he can do so.” This is shirk (polytheism) and he becomes a disbeliever by consensus (of the scholars) due to him deeming the way of the pagans to be okay and not declaring them to be disbelievers.

The ruling on whomever says, “I don’t know if the disbelievers are truly disbelievers or not.”

In addition whenever one harbors doubt and (as a result) he says, “I don’t know if they are disbelievers or not. The Torah was revealed to the Jews, the Gospel was revealed to the Christians, and the Quran was revealed to the Muslims, thus I don’t know, are they disbelievers or not?” This is disbelief that he harbors doubt. It is incumbent for him to have certainty regarding the disbelief of the Jews, Christians, and idol worshipers. The evidence for this is Allah’s statement:

فمن يكفر بالطاغوت و يؤمن بالله فقد استمسك بالعروة الوثقى

“So whoever disbelieves in at-taaghut and believes in Allah then he has grabbed the most trustworthy of handholds…” Al Baqara: 256

Thus whoever does not declare the polytheist to be disbelievers, or harbors doubt in that regard, or deems their way to be correct, then he does not disbelieve in at-taaghut and there is no faith unless it is accompanied by two prerequisites.

The First Prerequisite: Disbelief in At-Taaghut

The meaning of taaghut is all of that which the servant utilizes in going beyond set limits regarding worship, conformity, or obedience. Consequently, whatever opposes the Islamic legislation is taaghut. It was dubbed taaghut as a derivation from (the word) tughyaan and it means transgressing boundaries. So the meaning of disbelief in at-taaghut is to be distant from worshiping other than Allah, negate it, censure it, hate it, have hostility towards it and it’s people. Hence disbelief in at-taaghut is disavowal. Disavowing all that which is deified besides Allah, denial of all worship directed to other than Allah, negating it, hating it and those who due such (obstinately). This is its meaning, it is to disavow all shirk, all religions other than Islam, to deny it, negate it, dislike it, and to have enmity towards it and its people. This is the first prerequisite.

The Second Prerequisite: Faith in Allah

So if you enact these two things then you’re a monotheist. You disbelieve in at-taaghut and you believe in Allah and this is the meaning of (the first testimony) nothing deserves to be worship except Allah, as its meaning is there is no deity in truth except Allah. This is the Islamic monotheistic statement and a statement of piety by which the one who says it fears falling into shirk. It is a statement in which Allah sent messengers in order to fulfill it (what it entails), He divided the people into the prosperous and the wretched and as a result of it He established the legislation of jihad. As a result of it there will be the resurrection, the inevitable event will befall and be confirmed. And as a result of it He created paradise and the fire.    

Source: تبصير الأنام بشرح نواقض الإسلام

Translated by Najeeb Al Anjelesi

 

 

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