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Kindness Towards Animals: Sheikh Zayd Al Madkhali

بسم الله الرحمن الرحيم

Abu Huraira narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam-, “While a man was walking on a road he was stricken with severe thirst. He stumbled upon a well and descended therein, consequently drinking (until his thirst was quenched) and then exited it. Meanwhile he saw a dog panting and licking mud due to thirst. As a result the man said, ‘Thirst has affected this dog like that which affected me.’ So he descended into the well and filled his footwear with water, grasping it by his mouth, then he gave it water to drink. Consequently Allah thanked and forgave him.” They (those present) said, “O Messenger of Allah! Is there reward for us as a result of animals? He -sallahu alayhi wa sallam- said, “In every sentient being/creature there is a reward.” Collected by Al Bukhari and Muslim.

Sheikh Zayd Al Madkhali said, “This narration is a proof for the obligation of mercy towards animals and occasionally it is highly recommended. As the story in which a man saw a dog, and the dog is the least of animals in value, being that it was panting out of thirst he climbed down into a well in order to give it water. Consequently this became a means for receiving Allah’s mercy and thanks and He forgave him for his sins. In another chain of transmission there is a woman prostitute in which the same thing transpired with her, thus she was forgiven as well.

Therefore the narration therein is a clarification with regards to livestock owned by man, that he is responsible for them and they are from his herd (that which is placed under his care or custody). Thus it is mandatory to establish what is binding for them from food and drink, and having the concern that is befitting in that regard. If he does that for him is reward, but if he neglects that upon him is sin. In fact, when the Prophet -sallahu alayhi wa sallam- was asked about giving food or drink to animals he responded by saying, ‘In every sentient being/creature there is a reward.’ Along with the differing in species of created beings, everything man feeds or waters is included and there is for him a reward despite the different species. Whether it is livestock/cattle or animals that pass by your homes like cats and dogs, in all of them is reward.

So a man intends and expects that whatever is consumed from his money or substances of his drunken therein is reward.”

Translated by Najeeb Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

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Consumption Of Intoxicants During The Nights Of Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: Indeed some people have been tested with some wicked things such as drinking liquor or abusing narcotics, as a result when they break their fast during sunset they routinely indulge in these things til midnight, then they go to sleep in order to partake in the predawn meal during the last portion of the night and continue their fast (that following day), thus what is the ruling as it relates to their fast? And what is your advice in order that Allah may guide them?

A: As for the ruling concerning their fast, it is valid. However we are very saddened by them falling into this issue and they are Muslims. Likewise they know that intoxicants is the mother of all wickedness and a key to every evil as it undoubtedly is prohibited by the Book, the Sunnah and consensus of the Muslims. Therefore my advice to them is to have taqwa of Allah, to fear His punishment, and to abandon this forbidden matter. Whoever repents to Allah, Allah will accept his repentance, as the doors to repentance are open and Ramadan is a blessed opportunity to forego this prohibited action and to seek repentance from it. And Allah is the grantor of success. 

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى في أحكام الصيام

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Explanation Of Surah Al-Kawthar: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

إنّا أَعْطَيْناكَ الكوثر(1) فصلِّ لربِّكَ وانْحَرْ (2) إنَّ شانِئكَ هو الأَبْتَر (3) سورة الكوثر

 Therein mentions Allah’s gift to His Prophet and chosen one, in that He gave him Al Kawthar i.e., abundant good and tremendous grace. In particular the river that Allah -glorified and exalted is He- will bestow upon him on the Day of Resurrection, and also the pond. (1)

“Therefore pray to your Lord” being thankful to Allah for His bounty, grace, and tremendous gift.

“And sacrifice” your slaughtered animal to your Lord, being sincere in your religion to Allah, just as Allah says:

قل إن صلاتي و نسكي و محياى و مماتي لله رب العالمين * لا شريك له

“Say (Muhammad): ‘Surely my prayer, sacrifice, life, and death are for Allah alone, the Lord of existence. He has no partner…’ “ [Al-An’am: 162-163]

“Indeed he who hates you” i.e., your enemy, he who loathes you “Is cut off” i.e., from every good, and from a noble mention, as he will not be remembered except as being evil and wicked.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 


1: The Pond referred to, will be on this earth during the Day Of Recompense. The river is in Paradise. 

 

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Embryonic Development: Sheikh Abdul Muhsin Al Abbad

بسم الله الرحمن الرحيم

Al Bukhari and Muslim collected a narration upon the authority of Abdullah ibn Masud wherin the Prophet-sallahu alayhi wa salaam- said:

“Surely the creation of each one of you is gathered in the wombs of his mother for forty days as a drop (of fluids). Subsequent to that he becomes a clot of blood for the same duration, and subsequent to that he becomes a chewed like bite sized morsel of flesh. Afterwards Allah sends an angel in order to breath the soul into it (the morsel of flesh) and commanded him with four matters, that being to write the (embryos) provisions, lifespan, actions, and (if it is to be) wretched or prosperous. I swear by Allah to whom which there is no deity in truth besides Him, indeed one of you may perform the actions of the people of paradise until there is nothing but an arms length between him and it, then that which is written overtakes him til he performs the actions of the people of the fire and as a result enters it. Likewise one of you may perform the actions of the people of the fire until there is nothing but an arms length between him and it, then that which is written overtakes him til he performs the actions of the people of paradise and as a result he enters it.”

Sheikh Abdul Muhsin Al Abbad elucidates the first part of the narration pertaining to embryonic development, he states:

Mentioned in this narration are the varying phases of man. The first is sperm which is a small amount of fluids. The second is a clot which is thick coagulated blood. The third is an embryo and it is a small amount of flesh the size of that which a diner chews (of food; meaning its bite sized). Allah mentions these three (phases) in His statement:

يأيُّها الناس إنْ كنْتم في ريبٍ من البعث فإنّا خلقناكم من ترابٍ ثمَّ من نطفةٍ ثمَّ من علقةٍ ثمَّ من مضغةٍ مخلقةٍ و غيرِ مخلَّقةٍ

“O’ Mankind! If you are in doubt about the resurrection, then certainly We created you from dust (Adam), then (in stages while in the womb) from fluids (sexual discharge), then from coagulated blood, then from a morsel of flesh shaped and unshaped…” [Al Hajj: 5]

The meaning of -shaped and unshaped- formed and unformed. In surah al muminoon verses 12-14 there’s a further (and much more replete) clarification with regards to the phases of man’s creation. Allah says: 

و لقد خلقْنا الإنسانَ من سلالةٍ من طين ٠ ثمَّ جعلْناه نطفةً في قرارٍ مكين ٠ ثمَّ خلقْنا النطفة علقةً فخلقنا العلقة مضغةً فخلقنا المضغة عظامًا فكسونا العظام لحمًا ثمّ أنشأناه خلقًا ءَاخر فتبارك الله أحسن الخالقين

“Indeed We created man from a (certain) strain of clay * Thereafter We made him a fluid (of sexual discharge, then placed) in a strong receptacle * Then We made the fluids into a clot, then We made the clot into a morsel of flesh, then We made the flesh out of the flesh bones, and then clothed the bones with flesh, and then We produce another (from it) another creation, so blessed is Allah the best of creators.”  

Also in the narration is what is subsequent to the three phases, which in total is 120 days, it being the breathing of the soul into the flesh, at this point he is alive and before that he was dead (inanimate). It is mentioned in the noble Quran that man has two lives and two deaths. Allah says:

قالوا ربنا أمتّنا اثنتين و أحيتنا اثنتين

“They will say; “Our Lord! You have caused us to die twice and have given us life twice…” [Al-Ghafir: 11]

The first death is before the blowing of the soul (the first 120 days in the womb), and the first life is from the blowing of the soul til the end of his lifespan (on earth). The second death is after his death til he is resurrected. This does not negate life in Al Barzakh (life in the grave that is a partition between the worldly life and resurrection) that which is firmly proven in the book and the sunnah. The second life is after resurrection and it is the eternal life without end. These varying conditions of man’s life are explained by Allah were He says:

و هو الذي أحياكم ثمّ يميتكم ثمّ يُحيكم إنَّ الإنسان لكَفورٌ

“He has given you life, then will cause you to die, and again will give you life. Indeed man is ungrateful.” [Al Hajj: 66] 

كيف تكفرون بالله و كنتم أمواتًا فأحياكم ثمَّ يميتكم ثمَّ يُحْييكم ثمَّ إليه ترجعون

“How can you disbelieve in Allah when you were dead and He gave you life, then you will die (again), and (again) He will grant you life and then to Him you will return.” [Al-Baqara: 28]

Consequently if he is born after the blowing of the soul (into the embryo) and then dies the legislative rulings concerning childbirth are applied. That being the washing of the child and praying over it, the conclusion of iddah, the woman being deemed mother of a child, and the mother being (in a state of) post natal (rulings pertaining to this state being applicable). But if there is a miscarriage before this then these rulings are not applicable (a miscarriage before 120 days is not viewed the same way as one after 120 days thus the rulings differ).

Translated by Najeeb Al Anjelesi

Source:  فتح القوي المتين في شرح الأربعين و تتمة الخمسين

  

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Being Excused Due To Ignorance: Sheikh Rabee Ibn Hadi

بسم الله الرحمن الرحيم

Q: What is the (Islamic) precept pertaining to being excused due to ignorance?

A: The ignorant is he to whom which the proofs have not reached. He is either new to Islam and abandons an action from Islam’s pillars due to not learning Islam. For instance if a person accepts Islam and does not believe in the obligation of zaykat, hajj, etc due to neither the textual evidence reaching him nor any Muslim teaching him, this individual is excused due to ignorance.

Similarly a person in a country that is distant from knowledge, Islam, worship, tawheed, etc. He lives deep in the jungles like the jungles in the middle of Africa, or in countries passed India, countries of ignorance and misguidance. This person is also excused due to ignorance in certain affairs that have not reached him, so if he falls short therein we do not pass the judgement of disbelief, on the contrary we teach and make matters clear to him. We say to him, how come you don’t pay zaykah? Why don’t you perform the pilgrimage? If he says it’s not binding upon me to do, we then say, on the contrary, it is binding upon you to do and the proof is this. This (being his condition) before the proofs reached him, he came ignorant and is excused as a result of it.

As for he who lives in an Islamic country amidst the people of knowledge, religion, and good he is not excused. That is because in most cases he shuns learning and does not actually want the truth. The people of  the interval (of time between prophets), the mentally challenged, the young, and those who the proofs have not reached are all excused and will be tested on the day of resurrection. We do not consider them to be disbelievers and Allah will not enter them into the Fire without (first) sending a messenger to them in order to test them. He will say to them, “enter the Fire!” So whomsoever is prepared to enter it will be safe and secure, but whoever refuses and rejects will enter it.

The people of the interval will come and say , no herald came to us. The insane person will come and say I was tossed on the streets and the children would shove me while in (varying) pathways and I didn’t comprehend. I did not have intellect. Our Lord will not burden this type. The child is without sound intellect as well and has not reached the age of puberty. These individuals will be tested on the day of resurrection. Whoever dies before maturity will be tested. If he is prepared to enter the Fire being obedient to (the command) of this messenger (sent by Allah), he will be safe and secure. However he who refuses to enter the Fire this is disbelief and denial (on that day), consequently he will enter the Fire.

The textual evidence for this is what is reported by imam Ahmad from the chain of Qatadah, from Ahnaf ibn Qais upon the authority of Al-Aswad ibn Saree where the Prophet -sallahu alayhi wa salaam- said, “Four will be excused on the day of resurrection. The deaf man who doesn’t hear anything, the insane man, the elderly (senile) man, and the man who died during the interval (between Esa and Muhammad -sallahu alayhi wa salaam-). As for the deaf man he will say, my Lord indeed Islam came but I didn’t hear a thing. As for the insane he will say, my Lord Islam came yet the children would fling filth at me. The elderly man will say, my Lord Islam came but I didn’t comprehend anything. Lastly the man who died during the interval, he will say, my Lord no messenger of yours came to me. Thus a covenant will be made (in which they will agree) to obey Allah and (as a result) He will send a messenger to them who will tell them to enter the Fire. I swear by Him in whose hands is the soul of Muhammad, if they enter the Fire it will be for them cool and tranquil.   

Ahmad also reports (another chain from Muadh ibn Hisham that leads back to) Abu Huraira narrating similar, except that the ending differs. “So whoever enters it, it will be for them cool and tranquil, and whoever does not enter it will be dragged therein.

The conclusion drawn is that the more probable interpretation with Ahlus Sunnah wal Jamaa’ah is that the ignoramus is excused until the proof is presented to him. So the people of the interval are excused and will not enter the Fire unless the proof is established (against them) in the next life. To reiterate; the soundest with Ahlus Sunnah is that anyone that commits an action deemed to be disbelief is not considered a disbeliever until the proof is presented to him, as some companions fell into the consumption of intoxicants, they drunk it and considered it to be lawful and this is disbelief. As a result the companions like Umar, Ali, Uthman and others assembled. They called for the summoning of them and said (after establishing the proofs concerning the consumption of intoxicants) if they acknowledge the prohibition of intoxicants then upon them is the Islamic legal punishment (for the infraction), but if they declare it lawful then the capital punishment for apostasy is applied. So they repented and the legal punishment was implemented.

Translated by Najeeb Ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي   

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When Committing Major Polytheism Is Excused: Sheikh Rabee Ibn Hadi

بسم الله الرحمن الرحيم

Q: Are people, living in some Muslim countries, who commit major polytheism excused due to ignorance? Or is it that the proofs have been established against them due to the circulation of Islamic knowledge based books, tapes, and educational gatherings that are broadcast (on TV, radio, satellite, etc) wherein tawheed is clearly explained to them?

A: Whomever you know that comprehends and the proofs have been presented to him then (if he still persists upon polytheism while claiming Islam) you consider him to be out the fold of Islam, however many people do not understand. Many have not even heard (the proofs) specifically foreigners (non Arabs). In this time a multitude of Arabs are on the same level as the foreigner as they read the Quran and hear the narrations yet they do not comprehend them.

So patience is necessary alongside the lack of being hasty with passing judgement against the people. Indeed I’ve already answered this question before you asked it. I also cited the verses that indicate the necessity of the misguided person having comprehension in that he understands the proofs that are with you. Surely there may be with him disbelief and misguidance, however do not be hasty in passing the judgement of him being outside the fold of Islam until you present the evidence. We previously mentioned the position of Ibn Taymiyyah in this regard and the evidence (supporting this position).

Translated by Najeeb Ibn Yusuf Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

     

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Existing Physical Traces Of The Prophet -sallahu alayhi wa salaam-: Shaykh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: Because you mentioned the perspiration of the Prophet -sallahu alayhi wa salaam- I wanted to know if there remains any of his physical traces like his hair, and if so how do we seek blessings from such?

A: Today there is nothing from his physical traces, and whoever claims such is a fraudulent liar!

We went to India and found a group of people claiming that they had a strand of the Prophet’s -sallahu alayhi wa salaam- hair, they are liars and the only thing with them is deceit. We also saw in I believe Pakistan or Bangladesh a masjid wherein it is claimed that his -sallahu alayhi salaam- footprint is therein. Also in Delhi there is a masjid its imam is (named) Bukhari and he has a good reputation (there), Europeans both men and women resembling the destitute travel there to that place in the masjid. They claim there is therein  a physical trace of the Prophet -sallahu alayhi wa salaam- in which a structure similar to a dome is built over. As a result you will see the women acting dishonorably and the men spectating, looking at the claimed footprint of the Prophet -sallahu alayhi wa salaam.

I saw this evil and went to the imam in order to advise him, so i said to him, you all claim that the Prophet -sallahu alayhi wa salaam- came to this place and this is his footprint? He replied, the people claim such. I said, O my brother, I have read (and studied) history and we know that the Messenger -sallahu alayhi wa salaam- was raised to the heavens, he went from Mecca to Medina, and he mobilized war expeditions to well known places like Tabuk, however we did not find anywhere in history where the Messenger -sallahu alayhi wa salaam- came to Delhi and stood at this place. He was not able to respond with anything convincing. Afterwards I talked to his father when he came and there was a salafi translator with me, who said, these claims (of the people) are atrocious.

Subsequent to that he informed me about when King Saud visited India and went to Varanasi which is a stronghold of idolatry, it is to them like Mecca, therein are an abundance of idols. So when they were informed of his visit they covered some of the idols, and how is this? Indeed it’s (from) the awe (or dignity) of monotheism. Then he came to the masjid and prayed therein, so the people said to him, here is the footprint of the Prophet -sallahu alayhi wa salaam- he immediately recognized it as a lie so he walked on and did not go near that area.

The implementer of tawheed has insight and comprehension, whereas the people of innovation have with them stupidity, ignorance, and wickedness. Thus the claims are many. In Turkey they claim to have a strand of his -sallahu alayhi wa salaam- hair, some claim they have the quranic manuscript of Ali in which he wrote with his own hand. These are lies. Allah’s set way with regards to these affairs is that they are no more (they’ve elapsed and are nonexistent today) as He has ordained such.

Translated by Najeeb Al Anjelesi 

Source: فتاوى فضيلة الشيخ العلامة ربيع ن هادي عمير المدخلي

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Abu Hanifah And Al-Irjaa: Shaykh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: Is it correct that which is attributed to Abu Hanifah that he was Murji’ee?

A: This is correct and no one denies this. Abu Hanifah fell into irjaa and no one denies it, neither Hanifi nor Sunni, no one denies this. Ahlus Sunnah sternly censured him due to this and for other reasons. Therefore it is not allowed for a Hanifi or anyone else to follow the mistakes any individual no matter who it may be. Not Abu Hanifah, not Malik, and not Shaafi’ee, however I do not know of errors in creed with theses individuals except Abu Hanifah, as he fell into saying the statement, “the Quran is created” but eventually repented from that as is firmly established (and or affirmed) by the scholars. However his (mistake with regards to) irjaa, him repenting from such was never affirmed, nor has anyone claimed such. No one from the Hanifis or other than them to the best of my knowledge.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ ربيع بن هادي المدخلي

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Statements Of Imams From The First 3 Virtuous Generations of Muslims: Shaykh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: Are the statements of imams and scholars of the salaf from the first three generations of Muslims a proof (legislative evidence) to be relied upon?

A: Their statements are a (relied upon) proof, if they are from the perspective of consensus. So whatever they had collective consensus upon as it relates to creed, worship, business transactions, etc is a proof, since the fundamental sources (of legislative) with Ahlus Sunnah are the Book, the Sunnah, and consensus.

However if the subject is not that which there is consensus, on the contrary there is differing pertaining to it, in such case what is binding upon the people of knowledge is the referencing of Allah’s Book and His Messenger’s Sunnah, and whatsoever is derived from these two textual sources as a proof to substantiate or disqualify this or that statement. Just as the Exalted says:

فإنْ تنازعتم في شيءٍ فردُّوه إلى الله و الرسول إنْ كنتم تؤمنون باللهِ و اليوم الأخر ذلك خيرٌ و أحسن تأويلاً

“…and if you all differ in anything, refer it back to Allah and the Messenger, if you believe in Allah and the last day that is best and more suitable for final determination.” [An-Nisaa: 59]

And He says:

و ما اختلفتم فيه من شيءٍ فحكمه إلى الله

” And in whatsoever you all differ, the decision (regarding it) is with Allah…” [Ash-Shura: 10]

This is our position as it relates to the statements of the imams of the salaf from the three virtuous generations.

Translated by Najeeb Al Anjelesi

Source:  فتاوى فضيلة الشيخ ربيع بن هادي المدخلي

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Opposing The Consensus Of The Companions: Shaykh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: If the companions have consensus in a matter (whatever it may be), is it permissible for someone who comes after them to introduce a new statement (and or position in the matter)?

A: That would cause him to be susceptible to severe threat and extreme peril.

و من يشاقق الرسول من بعد ما تبيَّن له الهدى و يتَّبع غيرَ سبيل المؤمنين نولِّهِ ما تولَّى و نُصله جهنم و سائت مصيرًا

“And whoever opposes the Messenger after the guidance has been made clear to him, and follows other than the path of the believers, we will leave him upon what he has chose and will burn him in Hell what an evil destination.” [An-Nisaa: 115] 

If it is established that the companions had consensus in an affair, the coming with another view is not permissible. This is exceeding their consensus, conflicting with the Book and the Sunnah, and opposing Allah, the Messenger, and the believers. In reality it is following other than their path and this is not permissible.

Translated by Najeeb Al Anjelesi

Source:   فتاوى فضيلة الشيخ ربيع بن هادي المدخلي

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