April 12, 2016 · 9:40 pm

Prohibited Places Of Prayer: Sheikh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: Where is it permissible to pray, or in what places is it permissible to pray as there is a reported prohibition on prayer in the camel’s resting areas?

A: The Prophet -sallahu alayhi wa salaam- was asked, “do we pray in the camel’s resting area?” He replied, “no.” He was then asked, “do we pray in the sheep pen?” He said, “yes.” Thus he prohibited them from praying in a camel’s resting area. It is also reported in some narrations the prohibition of prayer in the bathroom. Also reported in unambiguous narrations the prohibition on praying towards graves and even on graves. These are authentic without doubt. Prayer in the bathroom, as it relates to the reported narrations on its prohibition, there is differing. The least that is said is that on the apparent they (the narrations) reach the level of hasan (a grading that renders the narration acceptable as a proof in the religion).

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي 

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April 10, 2016 · 4:58 pm

Teachers Who Sought Knowledge From Books And Audios

بسم الله الرحمن الرحيم

Sheikh Abdullah Al Ghudayyan

Q: There’s a Muslim woman who sought knowledge from translated books and audios, who has the opportunity to contact the scholars with some difficulty, is it permissible or is it possible for her to teach the sisters in the masjid based on the fact that there is no one besides her that can teach them the (varying knowledge based Islamic) affairs like etiquette, creed, and methodology (minhaj)?

A: What is well known is that an individual takes knowledge from the scholars, and he learns every science from a person proficient in that science. Therefore when he desires to learn the explanation of the Quran, he learns it from a person proficient in that science, and this is the case with the other sciences. This is the means (to obtaining it).

Another means is that a person reads books, however he does not read a book and solely depend upon it unless he is capable of understanding it properly. That’s because if there is a deficiency in his comprehension he will most definitely misunderstand something and subsequent to that will speak about what he understands. Unfortunately what he will say is a mistake, and as a result the people will act according to what he taught, thus bearing the burden of their sin.

With regards to this sister I advise her not to teach based on the fact that there was no one to teach her the correct interpretations of these books, and this is my answer to that question.

Sheikh Salih Al Fawzan

Q: There’s a man who teaches the people legislative Islamic sciences and the creed of the Salaf, but he did not acquire knowledge from neither the learned nor the scholars, so should knowledge be taken from him?

A: As long as he has no foundation obtained from the scholars, and he is strictly a pupil of articles and books then no. No knowledge is taken from him, as he does not understand the way of the Salaf, and he will not understand it unless he studies with the scholars. This knowledge (is obtained) by learning (directly from the scholars) and not by strictly reading books. The books are an assistance but do not rely on it alone. The like of such an individual is considered to be self taught (muta’aalim), and no knowledge is sought from such.

Q: The following question is from Tunisia. What are the conditions and guidelines that would permit a student of knowledge to establish classes and educational seminars in his country as the country where we live has no scholars?

A: Convey what you know, whatever you know of knowledge spread it to the people. As for the affairs that you are unaware of and have not obtained then no, refrain from (attempting to teach) it. 

Sheikh Muhammad ibn Haadi

Q: We’re asking about students of knowledge here in Libya, as we are youth from the common folk among the salafis. Here there are students of knowledge that studied with sheikh Muqbil in Yemen, some of them have tazkiyah, while others are not known to have tazkiyah. Do you advise us to take knowledge from them?

A: The one known for knowledge whose effect you see among the people, take from him. As for he who is not known for neither knowledge nor seeking it, and he has no traces (effect) among the people, do not take from him. As for he whom the people of knowledge recommend and they bear witness that he is qualified to teach and benefit the people then this is higher (in degree). That’s because knowledge is only taken from its people. The people are known by way of the scholars and their attestation of a person specifically, or by way of this affair spreading with regards to the person seeking knowledge and he becomes renowned for knowledge. Whenever a person becomes well known for knowledge and this is what is circulated concerning him, then knowledge is taken from him.

Note: The last part of the sheikh’s speech is clearly referring to the person who sought knowledge from the scholars and does not have a tazkiyah, and not the self taught individual, as is understood from the question and in the answer.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi

Source: All verdicts and more are gathered on the following page: http://www.sahab.net/forums/?showtopic=134918

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April 9, 2016 · 8:04 pm

Suicide Is A Major Sin And Not Disbelief

بسم الله الرحمن الرحيم

The position of Ahlus Sunnah with regards to the Muslim who commits major sins is that the committer is under Allah’s will. If He wills He’ll forgive him or if He wills He’ll punish him. As a result of this Ahlus Sunnah does not state that the committer of major sins will abide in Hell forever as the Khawaarij and Mutazilah claim. This is applicable to all major sins including suicide, and anyone who has briefly studied the foundations of Ahlus Sunnah are well aware of this. Unfortunately there are some Muslims who do not have concern for learning these aspects of Islam and give importance to trivial matters (outside the religion), yet some of these types of individuals have placed themselves in positions of conveying Islamic knowledge by way of Friday sermons, classes, and lectures but are not equipped for such.

As a result mistakes are made like the claim that whoever commits suicide will abide in Hell forever. A statement that opposes the methodology of Ahlus Sunnah that occurs due to ignorance. Suicide is a major sin as is found in the text of the Quran and Sunnah. Allah says:

و لا تقتلوا أنفسَكم إنَّ الله بكم رحيمًا

“…and do not kill yourselves, surely Allah is most merciful with you.” [An-Nisaa: 29]

و لا تلقوا بأيدِيكم إلى التَّهْلُكة

“…and do not throw yourselves into destruction with your own hands…” [Al-Baqarah: 195]

Thabit Ibn Dhahak narrated that the Prophet -sallahu alayhi wa salaam said: “Whoever takes an oath on another religion deceivingly (lying), he is as he has said. Whoever kills himself with an object will be punished with it in the Fire. Whoever curses a believer it is as if he killed him and whoever accuses a believer of disbelief it is as if he killed him.” [Al-Bukhari and Muslim]

Abu Huraira narrated that the Prophet -sallahu alayhi wa salaam said: “Among those who came before you was a man inflicted with a wound and as a result grew impatient (due to the pain). Thus he took a knife and cut his hand and bled out until he died. Allah said, My servant was hasty with regards to himself so I have made paradise forbidden for him.” [Al-Bukhari and Muslim]

Abu Huraira also narrated the statement of Allah’s Messenger -sallahu alayhi wa salaam: “Whoever kills himself by suffocation will be suffocating in the Fire. Whoever stabs himself will be stabbing himself in the Fire.” [Al-Bukhari and Muslim]

These textual evidence indicate the prohibition of suicide and it being deemed from the major sins. Sheikh Muhammad Bazmool states: “Upon the authority of Abdullah ibn Amr who narrates that the Prophet -sallahu alayhi wa salaam- said, ‘The major sins are associating partners in worship with Allah, disobedience to parents, taking a life, and false oath.‘ Taking a life in this narration includes a man’s own life and the life of other than him. Therefore it is not permissible for a Muslim to take a life that Allah has prohibited except in due right. His own life is foremost to be included in the life in which Allah has prohibited for him to kill.” Sheikh Bazmool made this statement in the chapter entitled “Taking a life is from the major sins.”(1)

The Source of Confusion

Abu Huraira narrates that Allah’s Messenger -sallahu alayhi wa salaam- said: “Whoever kills himself by using iron, then it will be in his hand as he strikes himself in the stomach with it, (while) in the Hell Fire eternally abiding therein forever. Whoever drinks poison purposely killing himself, he will be drinking it in the Hell Fire eternally abiding therein forever. Whoever jumps off a cliff (of a mountain) purposely killing himself, he will be jumping into the Hell Fire eternally abiding therein forever.” [Muslim] 

This narration is a source of confusion for some due to the lack of examining all the evidence with regards to this subject and the lack of seeking clarity from those entrusted with conveying such (the scholars). Imam An Nawawi said about the statement “in the Hell Fire eternally abiding therein forever” ‘It is mentioned that there are several statements concerning it. The first statement is that it is attributed to whomever does this declaring it to be permissible whilst having knowledge that it is prohibited, as this individual is a disbeliever and this is his punishment. The second statement is that the intent of eternity is for a very long and extended duration and not true endlessness.’ (2)

The first statement mentioned is true and applicable to a specific circumstances that is not the subject of discussion here. As the declaring of anything Allah has prohibited as lawful is disbelief and no one doubts this. Allah says:

إنِ الحكمُ إلَّا لله

“…The judgement is for none but Allah…” [Yusuf: 40]

أَفَحكمَ الجاهلية يبغون و من أحْسَنُ من الله حكمًا لقومٍ يوقِنون

“Is it the judgement of ignorance that they desire? And who is better in judgement than Allah for a people with certainty.” [Al-Maa’idah: 50]

و من لمْ يَحْكُمْ بما أَنْزَلَ اللهُ فَأُولَئِك هم الكافرون

“And whoever does not judge by what Allah has revealed, such are the disbelievers.” [Al-Maa’idah: 44]

Thus from the traits of the believer is that he submits to Allah and to His judgments along with enactment of His Legislation, a subject no Muslim differs in. The subject of discussion here pertains to one who acknowledges the unlawfulness of suicide, yet he falls into it. This is where the second statement that Imam An Nawawi mentioned applies. The clearest proof that indicates the validity of this statements is the following:

Jabir narrated that Tufail ibn Amr Ad-Dausi came to the Prophet -sallahu alayhi wa salaam- and said,”do you have fortified structures and preventive measures (for protection)? -The tribe of Daus had a fortress during the era of ignorance.- The Prophet rejected that since Allah reserved this duty for the Ansar. When the Prophet -sallahu alayhi wa salaam- migrated to Medina, Tufail and a man from his tribe subsequently migrated as well. Unfortunately  Medina’s climate was unsuitable for them, and the man (who migrated with Tufail) became sick and uneasy, as a result he took the sharp tip of his arrow and cut the joints of his fingers. Consequently blood poured forth from his hands until he died, afterwards Tufail saw him in a dream. He saw that his appearance was good but his hands were wrapped. So Tufail said to him, “how did your lord treat you?” He replied; He forgave me on account of me migrating to His Prophet. Tufail then asked, “What is the reason that I see your hands wrapped?” He replied, “I was told (by Allah) We (Allah) will not correct what you have corrupted.” So Tufail narrated this to Allah’s Messenger -sallahu alayhi wa salaam- in consequence he said: “O Allah forgive even his hands.”         

Imam An Nawawi said, “As for the rulings of this narration, in it is proof for the tremendous principle of Ahlis Sunnah that being: Whoever commits suicide or some other major sin and dies without repenting is not a disbeliever, let alone hold the opinion of being in Hell (eternally). On the contrary the ruling is that he is under the will (of Allah). Indeed the elucidation of this principle has preceded. This narration is an explanation of several misunderstood narrations before it wherein it appears as if the killer and other than him from the committers of major sins will eternally abide in the Hell Fire.” (3)

This is the ruling we find the scholars conveying with regards to suicide. As Sheikh Bin Baz said, “So suicide is from the most repugnant of major sins, however Ahlus Sunnah wal Jamaa’ah do not hold the opinion that the committer is a disbeliever. If he was a Muslim who prayed and was well known for Islam, he worshiped Allah alone and believed in Him and what He revealed, even though he committed suicide for whatever reason such as a severe sickness, or wounds and whatever else that resembles such excuses that are evil and a sin from the major sins, despite this he does not exit Islam if he was a Muslim before committing this act.

Suicide does not expel one from Islam. On the contrary he is under the will of Allah like the other sins. If Allah wills He will pardon him and enter him into paradise due to his Islam, tawheed, and faith. Or perhaps our Lord will punish him in the Fire on account of his sin that he died upon, and it is the sin of killing. After being purified Allah will remove him from the Fire and place him in Paradise.” (4)

The Standing Committee for Knowledge Based Research and Verdicts issued a statement subsequent to being asked the following:

Q: What is the ruling concerning the one who commits suicide, is he a Muslim or disbeliever?

A: Whoever kills himself accidentally is excused and does not fall into sin as a result of that. Moreover the one who does so intentionally, due to whatever circumstance surrounding him, while not being displeased with Allah’s decree is not a disbeliever. Nonetheless he commits a major sin and is threatened with the Fire. Thus his affair is with Allah, if He wills He’ll pardoned him and if He wills He’ll punish him. And with Allah is success. (5)

This is the methodology of the Salaf with regards to the issue that no one differs in except the Khawaarij and Mutazilah, and Allah’s refuge is sought from straying after being guided.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi

 

 

1:  إيذاء النفس و الانتحار

2: شرح صحيح مسلم للإمام النووي

3: شرح صحيح مسلم للإمام النووي

4: Link to full verdict:  http://www.binbaz.org.sa/noor/3054

Portion of verdict translated here: فالانتحار من أقبح الكبائر، لكن عند أهل السنة والجماعة لا يكون كافراً، إذا كان مسلماً يصلي معروف بالإسلام موحداً لله -عز وجل- ومؤمناً به -سبحانه- وبما أخبر به، ولكنه انتحر لأسباب إما مرض شديد وإلا جراحات شديدة، وإلا أشبه ذلك من الأعذار، فهذا الانتحار منكر، وكبيرة من كبائر الذنوب، ولكنه لا يخرج به من الإسلام إذا كان مسلماً قبل ذلك، لا يخرج به الانتحار من الإسلام، بل يكون تحت مشيئة الله -سبحانه وتعالى- كسائر المعاصي، إن شاء الله عفا عنه وأدخله الجنة بإسلامه وتوحيده وإيمانه، وإن شاء ربنا عذبه في النار على قدر الجريمة التي مات عليها، وهي جريمة القتل. ثم بعد التطهير والتمحيص يخرجه الله من النار إلى الجنة

5: Link to verdict here: http://www.ajurry.com/vb/showthread.php?t=34267

The verdict: ما حكم من قتل نفسه هل هو مسلم أو كافر؟
ج 3: من قتل نفسه من المسلمين خطأ فهو معذور ولا يأثم بذلك، ومن قتل نفسه من المسلمين عمدًا؛ لظروف أحاطت به غير ساخط على قضاء الله وقدره فليس بكافر، لكنه مرتكب لكبيرة ومتوعد بالنار، وأمره إلى الله إن شاء عفا عنه وغفر له وإن شاء عذبه.
وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

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March 20, 2016 · 12:59 am

Allah’s Two Hands

بسم الله الرحمن الرحيم

From the principles pertaining to Allah’s perfect attributes that safeguard the creed of the Muslim is: الإثبات ما أثبت الله لنفسه و الإثبات ما أثبت له رسوله -صلّى الله عليه و سلّم– “Affirming whatsoever Allah affirms for Himself and affirming for Him whatsoever the Messenger -sallahu alayhi wa salaam- affirmed for Him.”

This principle has been taught repeatedly by the prominent scholars of Islam past and present that applies to all qualities and attributes of Allah. It necessitates belief in all qualities and attributes attributed to Him and negates denial of them. In light of this it is incumbent upon all Muslims to affirm that Allah has two Hands, as Allah affirms this for Himself throughout the Quran, likewise the Messenger -sallahu alayhi wa salaam- has affirmed this in multiple narrations authentically attributed to him. Allah says:

تبارك الذي بيده الملك و هو على كل شيءٍ قدير

“Blessed is He in whose Hand is the dominion; and He is capable of doing anything.” [Al-Mulk: 1]

و قالت اليهود يد الله مغلولة غلت أيديهم و لعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء

“And the Jews said: Allah’s Hands are tied. (In reality) their hands are tied and cursed are they for what they said. On the contrary Allah’s Hands are outstretched spending however He wills...” [Al-Maidah: 64]

قل إن الفضل بيد الله يؤتيه من يشاء

“…Say: Surely all bounty is in Allah’s Hand, He gives to whomever He wills…” [Ali-Imran: 73]

و ما قدروا الله حق قدره و الأرض جميعا قبضته يوم القيامة و السماوات مطويات بيمينه سبحانه و تعالى عما يشركون

“They did not make a just estimate of Allah such as is due to Him, and the entire Earth will be within His grasped on the day of resurrection. The heavens will be rolled (or folded) in His right Hand. Glorified is He, and exalted is He from what they associate as partners with Him.” [Az-Zamar: 67]

The Messenger -sallahu alayhi wa salaam said: “The hands are three; so the highest Hand is Allah (‘s hand), the hand of the giver which is after His hand, and the low hand of the beggar…” Collected by Abu Dawud, upon the authority of Malik ibn Nadhlah.

He -sallahu alayhi wa salaam- also said: “Allah will seize the Earth on the day of resurrection and the sky will be folded in His right Hand, then He will say, I am the King where are the monarchs of the Earth?” Collected by Al Bukhari, upon the authority of Abu Huraira.

Furthermore he -sallahu alayhi wa salaam- said: Allah’s right Hand is full and does not decrease due to continuous spending throughout the night and day. Have you seen what He spends since creating the heavens and earth? Surely there is no decrease in what is in His right Hand, and His throne is above the water (which is above the 7 heavens). In His other Hand is the bounty or power…” Collected by both Al Bukhari and Muslim, upon the authority of Abu Huraira.

At this point it’s important to mention a principle in qawaa’id -ul- fiqh that being:

الأصل في الكلام الحقيقة

“The foundation with regards to speech is its true reality and or meaning.”

This principles implies that all speech found in the Quran or the Sunnah is to be taken and understood on its apparent meaning and no interpretation that renders its apparent meaning void is accepted (unless there is another text to support it). It is imperative to uphold this principle with regards to Allah’s qualities. Sheikh Salih Al Fawzan states, “Allah -glorified and exalted is He- affirms names and attributes for Himself and likewise His messenger -sallahu alayhi wa salaam-. Thus negating them (in totality) or a portion of them is to negate what Allah and His Messenger have affirmed, and this (in reality) is opposing Allah and His Messenger -sallahu alayhi wa salaam.(1) 

Moreover the affirming of these attributes upon their apparent meaning does not necessitate a resemblance between Allah and His creation. Sheikh Al Fawzan states: What is well known is that Allah’s names and attributes are specific to Him and fitting for Him, whereas the names and attributes of the creation are specific to them and fitting for them. Thus the sharing of names and general meanings does not entail any sharing with regards to (their) true reality.”(2) Thus the hand of man is not like Allah’s Hand, the resemblance is only in the name (the word “hand”) and general meaning not in the specific reality as Allah says:

ليس كمثله شيء و هو السميع البصير

“There is nothing like Him, and He is The All Hearing, The All Seeing.” [Ash-Shura: 11]

 Unfortunately there are misguided groups that falsely interpret the meanings of Allah’s attributes in defiance to the principle “The foundation with regards to speech is its true and apparent meaning.” As groups like the Asharis and Maturidis along with their modern day counterparts from the Tablighis, Ahbashis, and others claim that the intent of Allah’s Hand is Ability. This is incorrect and deemed to be deviation with regards to Allah’s names and attributes, and it is inventing a lie on Allah. The Exalted says: 

قال يا إبليس ما منعك أن تسجد لما خلقت بيديّ

“(Allah) said: O Iblis! What prevents you from prostrating to one (Adam) whom I created with both My Hands?” [Sad: 75] 

Sheikh Ali Al Faqeehi states, “If Allah meant by His statement –I created with both My Hands– ability, then there would not be any virtue of Adam over Iblis in that regard. Allah wanted Iblis to see the virtue of Adam over him by creating Adam with both His Hands and not him. If He had created Iblis with both His Hands as He did Adam, there would be no preference over Iblis from that perspective and Iblis would have said you created me with both Your Hands as You have created Adam with both of them. So when Allah wanted to give preference over Iblis by way of that He said rebuking him due to his arrogance with regards to Adam, “prostrate to him!” –What prevents you from prostrating to one (Adam) whom I created with both My Hands, are you too proud…– This proves that ability is not the intent of the verse, as Allah created everything with His ability, (here) He only intends the affirmation of Two Hands and that Iblis did not share (in the virtue) of being created by them, unlike Adam.”(3)    

Therefore made binding upon the Muslim is to believe that Allah has Two Hands that are real, how they look only Allah knows, but we believe He has Hands that do not resemble the hands of His creation in any way whatsoever. This is the creed of Ahlus Sunnah pertaining to the attributes of Allah.

Written by Najeeb Al Anjelesi. 

1: عقيدة التوحيد

2: عقيدة التوحيد

3: كتاب التوحيد لابن منده بتعليقات الشيخ علي بن ناصر الفقيهي

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March 12, 2016 · 8:06 pm

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 wherein 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- is 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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March 10, 2016 · 11:06 pm

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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March 6, 2016 · 10:54 pm

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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March 2, 2016 · 12:44 am

The Meaning Of The Name Ath-Thahir “الظاهر”

بسم لله الرحمن الرحيم

Sheikh Ali Al Faqeehi states, Az-Zujaaj mentions that it has two meanings. So if you were to take it on its apparent it would imply that He (Allah) is manifest by why of the intellect due to the proofs and evidence of His existence and His oneness. However if you take its meaning from the usage of the Arab (when they say), “So and So ascended (the verb used is ظهَرَ) above the roof; (meaning) whenever he is elevated. Thus it is from being elevated and Allah The Exalted is above everything. 

In conclusion, from Allah’s names is Ath-Thahir meaning it is He who has risen over (ascended) everything and is above everything. [كتاب التوحيد لابن منده مع تعليقات الشيخ الفقيهي]

Ibn-ul-Qayyum said, His (Allah) state of being elevated (ظاهِرِيته) means the state of being above everything. [طريق الهجرتين]

This interpretation that we find repeated by the scholars of Ahlus Sunnah is derived directly from the statement of the Messenger -sallahu alayhi wa salaam- when, while supplicating, he said “O Allah, you are Al-Awwal there is nothing before you, and You are Al-Akhir and there is nothing after you, You are Ath-Thahir and there is nothing above you, and You are Al-Batin and there is nothing closer than you…” Collected by Muslim.

In this supplication the Prophet -sallahu alayhi wa salaam- explained the intent and meanings of these names making it binding upon all to affirm.

Compiled by Najeeb ibn Yusuf Al Anjelesi  

 

 

 

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February 28, 2016 · 4:29 pm

The Difference Between Ar-Rahman and Ar-Raheem

بسم الله الرحمن الرحيم

Sheikh Muhammad ibn Salih Al Uthaymin said,

Ar-Rahman: The possessor of vast mercy.

Ar-Raheem: The granter of mercy to whomever He wills.

The difference between the two is that the first relates to the existence of mercy as a description for Him, whereas the second is related to it being an action of His, as He grants (or bestows) mercy to whomever He wills from His creation. [شرح لمعة الاعتقاد]

Sheikh Abdur Razzaq ibn Abdil Muhsin Al Abbad said,

Ar-Rahman: He to whom which mercy is a description.

Ar-Raheem: The doer of the action of being merciful to His servants, for this reason the Exalted says:

“And with the believers He is most merciful (رحيمًا) ” [Al-Ahzab: 43]

“..certainly He is to them full of Kindness, Most Merciful (رحيمٌ)” [At-Taubah: 117]

So Ar-Rahman is on a (certain) scale (in the Arabic language related to morphology) that indicates a permanent, inseparable, and perfect attribute. In other words; from His attributes is mercy. Whereas Ar-Raheem indicates the spreading of mercy to those whom it is bestowed upon. Meaning those who received mercy via (His) action. [فقه الأسماء الحسنى]  

Compiled by Najeeb ibn Yusuf Al Anjelesi.

 

 

 

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February 24, 2016 · 10:46 pm

The Condition Of Muhammad Ibrahim Of Egypt: Sheikh Abu Abdil A’laa Khalid Al Misri

بسم الله الرحمن الرحيم

Shaykh Abu Abdil A’alaa Khalid ibn Muhammad Uthman Al Misri was asked the following question, what is the condition of Muhammad Ibrahim in Egypt and is knowledge to be taken from him?


His response: That which is apparent from his condition is that he opposes the way of the scholars in some subjects. He is excessive in the matter of declaring salafis to be innovators, and in declaring salafis to be ignorant without due right. From another angle he shows no respect for the scholars as it relates to who they praise and criticize. Thus there may come to him the multiple praise of the major scholars for someone from Ahlus Sunnah yet he shows no consideration for such, in fact he throws it behind his back. Unfortunately he sees himself to be more knowledgeable than the scholars about individuals criticized and declared to be innovators. This was the exact path taken by Mahmood Al Haddaad Al Misri during his initial onset. In the beginning he opposed the scholars concerning their criticisms and commendations thus he was excessive.

An additional characteristic of Al Haddaad is he would go beyond bounds with regards to himself, and his followers were the same. This is something we have noticed in this young man (Muhammad Ibrahim). He and his followers go beyond bounds concerning him, they raise him to the level of the imams just as one of them did in a treatise he authored, therein he mentioned him alongside the imam of criticism and commendation Rabee ibn Hadee. He considered the well grounded specialist of criticism and commendation of the time to be: The lofty scholar Rabee ibn Hadee and then mentioned his teacher, this young man in Egypt, Muhammad Ibrahim. So he considers him to be a well grounded specialist in criticism and commendation without any scholar stating this.

As for imam Rabee he is our teacher and did not reached this level except with attestation from the major scholars. As for these individuals (who are) raising their teacher to this level by way of their own attestation, without any attestation from who? The scholars with regards to him (Muhammad Ibrahim). This is subsequent to their ignorance and behavior which was the way of the first haddaadis. So you’ll find in them dumbfounding arrogance with regards to accepting the truth, dumbfounding arrogance with regards to their brothers, and even with their teachers or scholars, and the subject is lengthy with regards to clarifying the likes of such, however I (would like to) advise my brothers to seek knowledge from the well known, major scholars. Those who have been praised by scholars and imams of guidance that came before them. And (also from) whosoever traverses their path from the students of knowledge. (Take) from the people of knowledge who do not traverse the path of excess and arrogance with regards to the truth.

Translated by Najeeb ibn Yusuf Al Anjelesi
Source: http://shkhaldosman.blogspot.com/2014/03/blog-post_8699.html#more

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