Monthly Archives: June 2016

Displeased With Allah’s Decree: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: What are the signs that allude to lack of being pleased with the decree?

A: A person knows this about himself. He who is displeased with Allah’s decree is aware of this being within himself. Therefore upon him is to repent to Allah and to struggle with himself until he is pleased with Allah’s decree, or at the very least until he is patient with it. This is because it has two levels.

  • The level pertaining to patience;  and this is an obligatory matter upon every Muslim. If there befalls him something decreed by Allah, a calamity in which Allah preordained, then upon him is patience until he eventually is able surpass this level and succeed to the higher level than this it being (the following).
  • Pleasure pertaining to the decree; and it is a momentous level, so excellent it is, but if not at the very least is for him to be patient.

It is not permissible to be displeased with Allah’s decree, as Allah tests His servants. Thus whoever is pleased, for him is propitiation. Whoever is displeased, for him is displeasure. Thus be cautious from gaining Allah’s displeasure, he should understand clearly that apprehension, dismay, and displeasure for the decree will not benefit him ever! The only thing that will benefit him with Allah is faith in the decree, and patience with regards to what is preordained.

Translated by Najeeb Al Anjelesi

Source:  فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

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Allah’s Ascension And His Descending During The Night: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: What is well known is that Allah is not incorporated within the creation, so how do we respond to one who says and uses as proof (to substantiate the opposite) Allah’s descent to the lowest heavens?

A: This is the one that says Allah is everywhere. He, fundamentally, does not believe in Allah being elevated (not sitting, nor reclining) over His Throne, due to him stating that Allah is in every place. So in order for him to support his falsehood he interprets the narrations pertaining to descent. The descent is a matter wherein the salaf differed. Did Allah descend (thus leave being above) the Throne? The stronger position with Ahlus Sunnah is that he remains over His Throne, and His descending, the manner of such (how He does it) is incomprehensible. As there is nothing like Allah (to be able to compare His mode or manner of performing an action with), nothing like Himself, His qualities, nor His actions.

So just as we believe in Allah being above His Throne without stating a mode or manner as to how, we also believe in His descent to the lowest heavens without stating a mode or manner as to how. As Allah does what He wills. Surely He descends, and He will come on the Day of Resurrection. Thus He Himself is not like that of His creation, so His descending is not like the descent of His creation. His knowledge is not like that of His creation, His ability is not like that of His creation, He being elevated (above everything including His Throne, as He is not on it but above it) is not like the elevation of His creation, His ascending is not like their ascending, and His descent is not like theirs.

Therefore Ahlus Sunnah say He descends but do not say how. However does it necessitate, by saying He descends, that He moved from being above His Throne to the lowest heavens? Some hold this opinion, however it is less probable. The correct opinion is Allah is over His Throne and He descends as He wants and Wills, as He is able to do anything, and abandoning delving deeply into these affairs is from safety.

Hence the principle with us is that we believe in that which is affirmed from Allah, and the narrations pertaining to descent are (classed as) mutawaatir. Indeed Ibn Taimiyyah explained these matters and rebutted such doubts, and he as it relates to the subject reported the way of the salaf. Thus the subject of descent is like the remainder of the issues pertaining to Allah’s qualities. We believe in the qualities without stating a mode or manner, without striking a resemblance (to them), nor denying them.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

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Injustice Concerning Division Between Wives: Sheikh Saalih Alish Sheikh

بسم الله الرحمن الرحيم

Division is of two types:

  1. Financial.
  2. Physical.

Physically is to give her a night similar to what is given to her sister wife. To each is due equity (in that regard) and injustice is forbidden. Therefore physical division is obligatory, as the Exalted says:

و لا يَجْرِمنَّكم شنآن قومٍ على ألاَّ تَعْدِلُوا اعْدلُوا هو أقرَبُ للتقوى

…and do not allow enmity towards others cause you to be unjust. Be just! that is closer to piety…”  [Al Maa’idah: 8]

Likewise the narration of Anas where he said: “From the Sunnah is that whenever a man marries a virgin (while being married; meaning he takes a second wife) he spends seven days with her, then he divides (the days between both wives). If he marries a woman who had previously been married, he spends three days with her, then divides.” Collected by Al Bukhari.

Therefore, whoever is inequitable has sinned, due to what Ahmad and the compilers of the sunan reported with an authentic chain of transmission, wherein the Prophet -sallahu alayhi wa salaam- said, “whoever has two wives and he leans towards one over the other, he will come on the Day Of Resurrection and one half of him will be leaning.” Equity in wealth is also obligatory and injustice therein is not permissible.

Translated by Najeeb Ibn Yusuf Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائة 

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Praying Behind A Propagandist Of Innovation: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: Is it permissible to pray behind an innovator, propagandist?

A: Prayer behind an innovator propagandist is not permissible from what is more acceptable from the verdicts of the scholars, unless he is the leader, in that case do not lag behind as it relates to congregational prayers (weekly and on Jumu’ah). So pray behind him, however if he is a Jahmi, or Shiite and you are forced to pray behind him, then repeat your prayer. This is Imaam Ahmad’s and those like him from the imaams of the Sunnah’s verdict.

Translated by Abu Abdil Waahid Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

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Meaning Of Allah’s Name: Al Qadeer “القدير”

بسم الله الرحمن الرحيم

Allah says: 

فإنَّ الله كان عفوًّا قديرًا

..Surely Allah is Oft Pardoning, Ever Capable.” [An-Nisaa: 149]

إنِّ الله عليمٌ قديرٌ

Indeed! Allah is All Knowing, Ever Capable.” [An-Nahl: 70]

و هو العليم القدير

And He is the All Knowing, the Ever Capable.” [Ar-Rum: 54]

والله قديرٌ والله غفورٌ رحيم

And Allah is Ever Capable, and Allah is Oft Forgiving, Most Merciful.” [Al-Mumtahanah: 7]

Sheikh Muhammad Ibn Saalih Al Uthaymin said, “Allah’s names all are beautiful, meaning; they have reached the paramount of beauty, as Allah says:

و لِلّهِ الأَسْماء الحسنى

And to Allah belongs the most beautiful names…” [Al A’raf: 180]

This is because the names consist of perfect attributes that do not have therein a defect from any perspective, it is not possible nor probable (for them to contain defects).” [القوائد المثلى في أسماء الله و صفاته الحسنى]

Thus we understand that Allah’s names are not meaningless, on the contrary they contain meanings describing the One to whom we worship. The name Al Qadeer is no different, as it points to a complete and perfect attribute that Allah has always and will always be described with.

Imaam Ibn Mundah said: The meaning of Al Qadeer is He being Ever Capable of doing anything from (creating) good and evil, also obedience and disobedience, as He says: 

و خلق كلَّ شيءٍ فقدَّره تقديرًا

He created everything, and has measured it exactly according to its due measurement.” [Al Furqan: 2]

What He has measured of it (the creation), the Ever Capable, the All Able to do anything; created it and nothing was impossible for Him.” [كتاب التوحيد]

Sheikh Abdur Razzaq Ibn Abdil Muhsin said, “All of them (the name Al Qadeer, Al Qaadir, and Al Muqtadir) allude to the sureness of capability as an attribute for Allah. Surely, He the Glorified has perfect ability.” [فقه الأسماء الحسنى]

Allah teaches us this in numerous verses throughout the Quran with repetition, as He the Exalted says:

إنَّ الله على كلِّ شيءٍ قديرٌ

Indeed Allah is Able to do all things.” [Al Baqarah :20] [Al Baqarah: 109] [Al Baqarah: 148] [An-Nahl: 77] [An-Nur: 45] [Al-Ankabut: 20] [Al Faatir: 1] 

Sheikh Abdur Rahman Ibn Naasir As-Sai’di said, “Thus nothing was impossible for Him, and from His ability is that if He wants something He does it without any hindrance or opposition.” [تيسير الكريم الرحمن في تفسير كلام المنان]

Therefore the belief of the adherents to the Sunnah is that Allah is Ever Capable of doing whatsoever He wills, a belief deeply rooted in the text of the Quran and Sunnah and firmly believed by those that hope for success in the next life. This, unfortunately, contradicts the understanding of the Islamic caller named Zakir Naik. As he does not believe that Allah is capable of doing anything. He states: 

If I agree with you for the sake of argument that almighty God can do anything and everything, in the same argument almighty God can even tell a lie. It is ungodly to tell lies. The moment God tells lies He ceases to be God. If I agree with you, God can do everything, God Almighty can even be unjust. But the moment God does injustice He ceases to be God. Allah says in the Quran, Surah An Nisa, chapter number four verse 40 that Almighty God is never unjust in the least degree. If Almighty God wants He can forget, but to forget is ungodly. Allah says in Surah TaHa Chapter 21 verse 52 that Allah subhanahu wa ta’alaa never forgets. The moment Almighty God forgets He ceases to be God. If Almighty God wants He can make a mistake, but to make a mistake is ungodly. Allah says Surah TaHa chapter 20 verse 52 that Almighty God never makes a mistake, The moment God makes a mistake He ceases to be God. No where in the Quran does it mention that God can do everything. What Allah says in the Quran in surah Faatir chapter 35 verse number 1 innallaha alaa kulli shayin qadeer, that Allah has power over all things…(1)

He also said, “There are a thousand things I can list that God Almighty can’t do..(2) He substantiates this claim with rhetoric based on naive logic and philosophy, as he states Allah can’t create a tall and short man, Allah can’t kick him out of His dominion (because the creation in its entirety belong to Him) etc.

This is an utterly foolish and blameworthy approach unheard of by those who have preceded us from the imaams of guidance and knowledge. This is nothing more than speaking about Allah that which you know not. Allah says:

قلْ إنَّما حرَّم ربِّيَ الفواحش ما ظهر منْها و ما بطن و الإثْمَ و البغىَ بِغَير الحقِّ و أَنْ تشرِكوا بالله ما لَمْ ينزِّل به سلطانًا و أنْ تقولوأ على الله ما لا تعلمون

Say (O Muhammad): My Lord has only prohibited immorality, what is apparent and hidden from it, sinfulness, transgression without due right, that you associate a partner with Allah that which He has not sent down for it any authority, and that you say about Allah that which you know not.” [Al-A’raf: 33]

Sheikh Rabee ibn Haadi states, “Polytheism is the greatest of sins, but speaking about Allah that which you know not is greater ‘and that you say about Allah that which you know not‘. Ibn-ul-Qayyim said that this is the greatest of all sins, as polytheism is included in it, denying the attributes is included in it, every form of falsehood is included in it. ‘…and that you say about Allah that which you know not‘. Polytheism is a statement about Allah without knowledge, instituting polytheism and misguidance are statements about Allah without knowledge, instituting innovations enters into that as well.

Ibn-ul-Qayyim incorporated it into speaking about Allah without knowledge, as it is incompatible with Allah’s Book, the Sunnah of Allah’s Messenger -sallahu alayhi wa salaam-, and Allah’s true methodology. It is the reserving of evil thoughts for Allah, His Book, and His Messenger -sallahu alayhi wa ssalaam-, and this is because Allah the Exalted says:

اليومَ أكملْتُ لكم دينكم و أتممْتُ عليكم نعمتي و رضيْتُ لكم الإسلامَ دينًا

This day I have perfected, for you, your religion, and have completed My Favor upon you, and I am pleased with Islam as a religion for you.” [Al-Maa’idah:2]

This is the meaning of Ibn-ul-Qayyim Al Jawziyyah’s speech. He spoke concerning the explanation of the verse. He spoke about immorality, sinfulness, transgression, polytheism, and subsequent to that he said: “And as for speaking about Allah without knowledge, it is the severest from these forbidden matters, and the greatest of sin…” [الاستقامة و أثرها على المسلمين]

Hence the statement of our brother Zakir Naik is rejected due to it being contradictory to what Allah informs us of concerning Himself. As Allah is All Able to do whatever He wills. We ask Allah to bless us with safety and security, and to protect us from ever falling into misguidance after being guided.

Compiled by Najeeb Ibn Yusuf Al Anjelesi 



1: Taken from the video lecture found on youtube entitled: Similarities Between Hinduism and Islam

2: Taken from the video found on youtube entitled: Can God do Anything & Everything? Why Can’t God Become A Man? Zakir Naik




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Sexual Relations Without Ejaculating During The Day In Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: A man has intercourse with his wife during the daytime in Ramadan without ejaculating, and he thinks that the expiation pertains to the one who does, even though he knows that intercourse along with an ejaculation necessitates expiation, he does not know that intercourse without an ejaculation is prohibited (what’s the ruling)?

A: If this was his understanding then there is nothing upon him, nor does he make up the day due to the Exalted’s statement:

…ربّنا لا تُؤاخذنا إن نسينا أو أخطأْنا

…Our Lord do not hold us to account when we forget or make a mistake…” [Al-Baqarah: 286]

Translated by Najeeb Ibn Yusuf

Source: فتاوى في أحكام الصيام

The absence of sin for one who makes a mistake is derived from the Quran and Sunnah, as Sheikh Al Uthaymin cited a clear text from the Quran, likewise we have the Prophet’s -sallahu alayhi wa salaam- statement: “Surely Allah has overlooked, for me, my nation when they make mistakes, forget, or are compelled to do something.

Sheikh Saalih Alish-Sheikh said, “a mistake is to desire something, but acquire other than it without aspiring that.[شرح الأربعين النووية]

An example of this is found in the narration of Anas ibn Malik wherein Allah’s Messenger -sallahu alayhi wa salaam- said: “Indeed Allah is extremely overjoyed at the repentance of His servant when he repents to Him, than anyone of you who is on his riding beast in the desert. Then his riding beast slips away from him and (carried) on it is his food and drink. Thus he falls into despair (as it relates to his riding beast). Then he goes to a tree and lays in its shade having despair from (finding) his riding beast. While he is in that state he founds it standing with him, so he seizes it by its reins and he says, out of extreme happiness, “O Allah! you are my slave and I am your lord.” He made a mistake due to extreme happiness.” Collected by Bukhari (in summarized version) and Muslim.

Sheikh Al Uthaymin said, while commenting on this narration, “A man was in the desert and there was no one around him. No water, no food, and no people. He loses his camel, meaning it wanders off. This causes him to call out for it but can not find it. As a result he goes to a tree and sleeps under it, as he awaits death. Surely he fell into despair with regards to his camel and to life, because his provision were on the camel and it wandered off. So while he was like this, behold his camel was there with him, its reins hanging on the tree in which he slept under. So with what object can be used to evaluate this happiness? Happiness due to life after death.

As a result he seized the reins and said, “O Allah you are my slave and I am your lord.” He wanted to praise Allah by saying Allah you are my Lord and I am your slave, however due to his extreme happiness he made a mistake, hence he changed the wording. [شرح رياض الصالحين]

This is an excellent example of a person who desired one thing but acquired something else that he did not aspire after.

Al Uthaymin also said, “in it (the narration) is evidence that a man when he makes a mistake in a statement, even if it’s disbelief that his tongue puts forth, he is not held accountable as a result of it. As this man said a statement of disbelief. The man’s statement to his Lord, ‘you are my slave and I am your lord’ this is disbelief without doubt, however this emanated from him mistakenly due to extreme happiness and so he is not taken to account for it.

And likewise other than it from speech. If someone insults another mistakenly, without intending such; or divorces his wife mistakenly, without intending such; or manumits an indentured servant mistakenly, without intending such, then nothing results from this because a person did not intend it…[شرح رياض الصالحين]

A mistake can also occur due to one’s ignorance. An individual may either be totally unaware of an issue, or misunderstand an issue. An example of this is found in the narration of Adi ibn Hatim, concerning the revealing of the following verse:

و كُلُوا واشْرَبُوا حتَّى يتبيَّن لكم الخَيط الأبيض من الخيط الأسود من الفجر

…and eat and drink until the white thread (of day) is made clear from the black thread (of night) from the dawn…” [Al-Baqarah: 187]

Adi said, “O Messenger! indeed I have placed under my pillow two cords. One white and one black, so that I may know the night from the day. The Messenger -sallahu alayhi wa salaam- said: “Indeed your pillow is expansive, as it is only (intended in the verse) the black of night and the white of day.” Collected by Bukhari and Muslim.

Imam An Nawawi quotes Al Qaadhi Iyyaadh’s statement, “The intent is that it was understood and done by those who were not among the Messenger -sallahu alayhi wa salaam-. On the contrary he was among the Bedouins and those who had no comprehension with them. Or there was not in their language the usage of the word ‘thread’ for the night and day…[شرح صحيح مسلم]

Even with this mistake made, we find no command from the Prophet -sallahu alayhi wa salaam- to make up those days, as he made a mistake desiring Allah’s obedience but he acquired something he did not aspire after due to his misunderstanding of the text, and Allah knows best.

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ٍSeveral Sexual Encounters During The Day While In Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: If sexual relations are numerous during the day, or throughout the month of Ramadan, is the expiation numerous as well (according to the amount of sexual encounters)?

A: What is known from the jurisprudence of Imam Ahmad is that if it is numerous in a day and no expiation is done for the first sexual encounter, then one act of expiation suffices (for the sexual encounters throughout that day). But if there are several sexual encounters within two days, obligated upon him is an expiation for each day, that’s because every day is an independent worship.

Translated by Najeeb Al Anjelesi

Source: فتاوى في أحكام الصيام 

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Sexual Relations During Ramadan Before Traveling: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: A man along with his family intends to travel during the daytime in Ramadan, during that day he has relations with his wife and afterwards travels, is there anything against him? As some people say that there is nothing upon him because when Anas ibn Malik intended to travel he broke his fast on the ship (while it was still docked).

A: First off; upon him is a sin, upon him is to make up this day, and upon him is the expiation for sexual relations during the day of Ramadan. This is due to the prohibition of the man using the concession for a journey unless he actually leaves the land. As for prior to departure he is still (considered in Islam) to be a resident.

As for what is reported from Anas, while in Al Fustat, he wanted to travel and the ship was onshore, his (traveling) provisions were brought and he broke his fast, then this opposes what the companions were upon. And Allah says:

…أو على سَفَرٍ…

“…or on a journey…” [Al-Baqarah: 184]

So if the man is a student of knowledge, a he understands that it is permissible for him (to break his fast) as a result of this narration, then there is nothing upon him. However I hold the opinion that it is binding upon the small students of knowledge to not be hasty in passing religious verdicts upon themselves, because they do not possess knowledge as it relates to determining the more probable between evidence.

Translated by Najeeb Al Anjelesi

Source: فتاوى في أحكام الصيام 

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Sexual Relations During Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: A man comes to Mecca at night (during the month of Ramadan) and in the morning has sexual relations with his wife, while he and she are fasting, what is the ruling concerning this?

A: The man and his wife who came to Mecca to perform the lesser pilgrimage (umrah) and they do so during the night, then the morning hours come while they are fasting, and during that day they have sexual relations, there is nothing made binding upon them except the making up of that day. This is because it is permissible for the traveler to break his fast, regardless if he breaks it by eating, drinking, or sexual relations, due to the fasting of the traveler not being obligatory. Just as Allah says:

فمنْ كان منكم مريضًا أو على سفرٍ فعدَّةٌ من أيَّامٍ أخر

“…so whoever among you is sick or on a journey, then his time is made up from other days…” [Al-Baqarah: 184]

As for the man who has sex with his wife in their place of residents during the daytime hours of Ramadan while both are fasting, five matters result from this:

  1. A sin.
  2. Ruining of the fast.
  3. The obligation of refraining from whatever breaks the fast for the remainder of the day.
  4. Making up that day.
  5. Expiation, and it is either; freeing a slave, and if he can not find one; fasting two consecutive months, and if he is unable; feeding sixty poor people.

 Translated by Abu Abdil Waahid Najeeb Ibn Yusuf Al Anjelesi

Source: فتاوى في أحكام ألصيام

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