23 July 2010

Hell fire complains

Assalamu alaikum warahmatullahi waBarakatuh

(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me.'' So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded .

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan jazakAllah khairun


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21 July 2010

Seeking Knowledge Until Death

From a lecture by Shaykh Salih aalish-Shaykh

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "

This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.


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20 July 2010

Readings in the Four Principles


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19 July 2010

Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"

Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"

The Noble Shaikh was asked: Concerning the statement of some of the people when they are asked, "Where is Allaah?", they reply, "Allaah is present everywhere." Or they say, "He is present." Is this type of reply correct in this general unrestricted sense?


Answer: This answer is false and it is not correct unrestrictedly or restrictedly. If the person is asked, "Where is Allaah?" He should say, "Above the heavens", just as the woman answered the Prophet (Sallallaahu 'alayhi wa sallam) when he asked her, "Where is Allaah?" She said, "Above the heavens."

In reference to whoever says, "He is present", only, then this is a type of evading the answer and dodging it. In reference to whoever says, "Verily, Allaah is everywhere", and he means that Allaah himself is actually everywhere, then this is disbelief (Kufr), because it is denying what is proven by the texts. Rather, it is even denying the recorded evidences, the intellectual evidences and even the natural nature, that guide us to believe that Allaah, exalted is He, is High above everything, and that He is above the heavens, and He has risen over His Throne.


Ash-Shaikh Muhammad ibn Saalih Al-'Uthaymeen

Source: Al-Fataawaa Ash-Shar'iyyah fil-Masaa'il il-'Asriyyah min Fataawaa 'Ulamaa' il-Baladil-Haraam, pp. 28-29.

Translation: Aqeel Walker


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17 July 2010

Powerful advice to those who write online

Translated by:
Akram an-Najdee

Who is Shaykh Aboo Maalik al-Juhanee?
He is Shaykh Aboo Maalik 'Abdul-Hameed bin Khaliwy al-Juhanee
Ar-Rifaa'ee, Imaam and Khateeb Masjid 'Umar bin al-Khattaab in Yanbu',
Saudi Arabia and is in charge of Daarul Hadeeth in that area and is a
member (and a Da'ee) of the Ministry of Awqaaf and Da'wah wal Irshaad.
Shaykh 'Abdur-Rahmaan Muhiyyuddeen advised students to learn from the
Shaykh. Likewise Shaykh Saaleh as-Suhaymee has praised the Shaykh for
his efforts and knowledge. A number of 'Ulemaa have also praised and
recommended the Shaykh.

The Advice:
The Shaykh – May Allaah Preserve Him – said:

The intent is that people should have with them some understanding,
because the sins of the tongue are dangerous. By Allaah, this is the
problem with the righteous. This is the problem with the students of
knowledge today, sins of the tongue. If you enter the Internet and
looked at some of the sites and what it contains of the arguments,
refutations, and altercations then you will know that this is the sins
of the students of knowledge, the righteous, and the ascetics today.
The religious people, Yaa Jamaa'ah (addressing the attendees), do not
fornicate, consume alcohol, and oppress. However, come and see. Come
and see the insulting, cursing, false accusations, and bad suspicions.

Such that the speech reached the scholars, until these accusations
undermined and affected even the People of Knowledge. Then it came to
one of the scholars or one of the Callers (Du'aat) who are known with
the Sunnah and holding fast to the Sunnah, and Da'wah (calling) to the
Manhaj (methodology) of the Salaf and made apparent his mistakes in
debates. Then if they show him five or six or seven mistakes no one
recognizes them. If we want to follow any scholar from the scholars,
we find with him lapses and mistakes.

However Allaah has ordered with covering the mistakes and we cover the
mistakes of our brothers from Ahlus Sunnah. They are our brothers in
Beliefs. They are our brothers in Manhaj (methodology). We cover up
for them and we advise them. Not what has come from this methodology
now, they come to a scholar from amongst the scholars because he
refuted them, for example, or advised them in something. They search
in his tapes and his books and find 10 or 20 mistakes and they publish
it. Look how: "Look at so-and-so he curses the angels, so-and-so
curses the Companions" Ya Jamaa'ah (addressing the attendees) what is
this? Is this Khomaini or who? Who is this one who is cursing the
Dhaat of Allaah, cursing the Angels, cursing the Companions, and
cursing the Salaf and he says the Messenger fell short of the
foundations of the religion and he says this and that!? ALLAAH!! (in
amazement of what they say). Is this Khomeini or who?

They say, "No this is Shaykh so-and-so." When you are affected by
surprise and shock do you not fear Allaah! This person is a scholar, a
person known with Sunnah and aiding the Sunnah. How can you say about
him that he curses the Angels and he curses the Sahaabah and he curses
… what is this talk? The reality is there is no apprehension. By
Allaah! By Allaah if people fornicate, it is easier than if they
insult the honor a scholar from amongst the scholars who are known
with advice for Allaah and His Messenger and His Book and His
religion! How can you degrade in this matter? We ask Allaah for
protection. But this trial now, you find a righteous man and his thobe
(clothing worn by Arabs) is short (not falling below his ankles) and
his beard is long and he prays in the first row and he loves the
Sunnah. And his tongue is like a saw in the dignity of the people and
in the dignity of the People of Knowledge. Laa Hawla wa Laa Quwaata
Illaa Billaah (لا حول و لا قوة إلا بالله). He claims he is defending
the Sunnah and defending… He should Fear Allaah! He should Fear
Allaah. Right now what has come from speaking about the People of
Innovation, right now what has come from speaking about the people of
innovation and the people of Sunnah are together. Right now the people
of the Internet, honestly who do those people respect? I just want to
know. Those people who speak in those websites have not left anyone.
They disparaged Shaykh Ibn Baaz, They disparaged the Shaykh… even
Shaykh Ibn 'Uthaymeen, and they disparaged Shaykh al-Albaanee, Shaykh
Rabee', they disparaged Shaykh Muhammad Amaan Al-Jaamee, and they
insulted Shaykh al-'Abbaad. They insulted the living and the dead, who
do you have with you? They severely insulted these noble scholars
wallaahul Musta'aan (And Allaah is the Helper). We are not saying that
they are infallible, there is no one who does not have any mistakes.
There is no one who is infallible except the Prophet – salallaahu
alaihi wa salam -. If they were to follow Ibn Taymiyyah they would
find something with him. So why do they specify this? This is from the
sins of the tongue; people who are apprehensive should suffice their
tongues (with silence).

And then what do you have with you of knowledge? What knowledge do you
have to enter yourself into this chapter, the chapter of Jarh wa
Ta'deel (disparagement and praise). The chapter of criticism and
praise is dangerous, it is for the people of Knowledge, the advisors,
the intelligent ones, the ones who are apprehensive, those who fear
Allaah. You entered this door and this was the first chapter of
knowledge that you entered. You did not study 'Aqeedah (beliefs), you
did not study Tahaarah (purity), you did not study Salaah (prayer),
you did not study Zakaat (charity), you did not study knowledge of
understanding the Hadeeth.

By Allaah, some of the brothers from the students of knowledge were
telling me that in Europe some of the youth just recently they were
disbelievers, disbelievers. But now they are from the scholars of
criticisms and praise. Meaning, recently they were disbelievers and
now they are disparaging, praising, and criticizing. Okay… you, O
Miskeen (poor in knowledge), who taught you this? You have to study
the beliefs of Islaam first and take from the senior students of
knowledge and the People of Knowledge. When you are qualified and
established your feet in knowledge, then after that you can look at
criticism and praise. However they have a great defect in Manhaj
(methodology). Chaos, By Allaah, Chaos … chaos these days!!

Everyone praises and everyone criticizes wallaahul Musta'aan. So Fear
Allaah, those who generally speak in criticism and praise. Withhold,
refrain, slow down, do not be hasty, do not be hasty in this dangerous
chapter. You are now standing on the brink of Hell so have with you
some evidence. If you speak about a person or refute a person or warn
from a person then you should have with you some proof. Until Allaah
–Subhaanahu wa ta'aala- asks you to prove it. But in fact the issue is
like the racism of Jaahiliyyah (Pre-Islaamic ignorance). This one
speaks about our Shaykh so we'll speak about his Shaykh, etc from the
bickering and insults. Strange, until the People of innovation gloat
over us and the Hizbees (partisans) gloat over us in every place. Such
that one of the heads from the heads of the Hizbees in this country
(Saudi Arabia) said that Salafiyyah divided itself. No, By Allaah! By
Allaah, Salafiyyah has not divided itself and it will not divide by
the permission of Allaah. However this is recklessness we are tested
with. Impudence with some of the people that we are tested with,
wallaahul Musta'aan.

Source:
A part of the class on 'Uddattus Saabireen, Tape 11, minute 25:30
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15 July 2010

Whoever does not Supplicate to Allaah, then Allaah is Angry with him

Taken from Silsilah Ahadeeth As-Saheehah By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani Translated by Abbas Abu Yahya

No. 2654 – From Abu Hurairah from the Messenger -sallAllaahu alayhi wa sallam-: ‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’ Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger -sallAllaahu alayhi wa sallam-: recited: <<>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others. It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him. This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them. They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration: ‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him <<>> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]


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13 July 2010

Marriage to the Jinn


Assalamu alaikum warahmatullahi waBarakatuh

click here on the pdf file of -"Marriage to the Jinn" by Shaykh Yahya al-Haajooree
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11 July 2010

THE RULING REGARDING WOMEN GOING TO THE GYM FOR EXERCISE

QUESTION

'O our Shaikh - may Allaah treat you in a fine manner - my question is as follows:

Is it permissible for a woman to join a women-only gymnasium in order to undertake physical exercise, and thus to preserve the health of her body; and is it permissible for her to utilize the steam-bath (sauna) which is present within the gymnasium, with the awareness that she will enter it (i.e. the sauna) alone, and that she will wear a bathing-costume which covers her body from her shoulders to mid-way down her calves; also that the changing-rooms are separated from the rest of the gymnasium and consist of individual [cubicles]; also that when the gymnasium is being used by the women then all of the personnel who are on duty are Salafee sisters, and there is no way for a man to enter the place, and all entries to the gymnasium are secured. So benefit us (with the answer) and may Allaah reward you.'

1)THE ANSWER OF SHAIKH `UBAYD IBN `ABDILLAAH IBN SULAYMAAN AL-JAABIREE

'All praise is for Allaah. He (salallaahu alaihi wassallam) said:

Whichever woman removes her clothes in other than the house of her husband then she has torn down the veil lying between her and Allaah

Reported by Ahmad and others from a hadeeth of `Aa.ishah, radiyallaahu `anhaa, and the hadeeth has an incident attached.

So in summary it is that some women came to her from Shaam, so she said to them: 'Are you the women who go to the steam-baths?' So they said: 'Yes.' So she said: 'I heard Allaahýs Messenger (salallaahu alaihi wassallam)...', and she mentioned the hadeeth; and it has another chain of narration with Ahmad:

'Whichever woman removes her clothes in other than her motherýs house..', then she mentioned it.

So the hadeeth is 'Saheeh' and with its narrations it is a textual forbiddence of a woman's going to the bath-houses outside her husband's house or her mother's house; and like that is the house of her maternal or paternal aunt.

This applies equally to swimming-baths and the steam-baths, as long as they are outside the houses we have mentioned.

However if the woman is ill, and a doctor prescribes visiting the steam-bath to her, and she is not able to achieve it in her house, then there is nothing to prevent her from going to these steam-baths as treatment.
But as for going for recreation, or as a sporting activity, then that is not permissible for her. Likewise entering within the generality of the hadeeth is her going to gymnasiums where clothes are removed; and if the woman needs a natural treatment requiring physical excerises, then she may do so in accordance with the amount prescribed for her by the doctor.'

Dictated by `Ubayd ibn `Abdillaah ibn Sulaymaan al-Jaabiree, formerly teacher in the Islamic University of al-Madeenah; and this was at the time of Zuhr, on Wednesday 27 Jumaadal-Oolaa, in the year 1428, the 13th of June 2007.


2. THE ANSWER Of SHAIKH `ABDULLAAH AL-GHUDAYAAN

On the 9th of Jumaadath-Thaaniyah 1428 | 24 June 2007, via the telephone-link with the Salafee Mosque (Al-Maktabah As-Salafiyyah), Wright Street, in Birmingham, UK.

'The answer: Allaah, the Perfect and Most High, says:

[[Meaning: And stay in your houses, and do not display yourselves in the manner of the earlier times of ignorance]] [Sooratul-Ahzaab (33):33]

And as is known all of the free-woman is `awrah [that which must be covered], except for her face and hands in the Prayer; and when the woman enters the state of ihraam for the Hajj it is obligatory upon her to cover her face if she sees strange men or they see her. As for if she is with other women, or with her mahrams, or she is alone, then it is obligatory upon her to uncover her face-because her uncovering her face is like the man's uncovering his head. So it is not permissible for the man to cover his head.

So as is known if a woman enters a sports club then she will uncover something from the parts of her body.

So in any case I do not give a verdict that this is permissible, and success is granted by Allaah.'
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09 July 2010

What is the dress of the woman in the Prayer?

By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani Compiled by Umm Ayyoob Noorah bint ‘Ahsan Ghawee Translated by Abbas Abu Yahya

Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).

Then the Shaykh says: ‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’ [Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162] Umm Ayoob says:‘So in summary: Shaykh Albani Rahimullaah holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer.

His sources for this are the following:

1 - His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.

2 - The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.

3 - Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.

This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani Rahimullaah retracted from his saying that of recommendation of wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.

This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s Rahimullaah retraction from the opinion of it being recommended to the opinion of it being obligatory.

The Shaykh (Rahimullaah) said while refuting the followers of Imaam Shafi’ee :

‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’ The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded. The statement of Imaam Shafi’ee Rahimullaah in the book ‘al-Umm’ which we previously mentioned, where he said (1/78): ‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . . and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’

Shaykh Albani continues: ‘Verily Aeysha Radi Allaahu anha said: ‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’ ‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’ She used to do this so that nothing shown from her clothing. Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.

Also, with the same meaning is the statement of Ibn Umar Radi Allaahu anhu :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’ [‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135] Umm Ayyoob continues: ‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’ [‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ - compiled by Umm Ayyoob p.57-58]


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05 July 2010

The Difference between Aqeedah and Tawheed

In the name of Allah. The One who sent His final messenger with light to help the blind to see. The One who there is absolutely no deity worthy of worship but Him. Peace and blessing be upon His final messenger, his family, his companions and whoever follows their way. The following was taken from “ Idmanut Turruq lee Ma’rifatil Furuq” this book was written by Abu Ammar Yasir Al-Adenee. Shaykh Yahya Al-Hajooree(may Allah preserve him)said “ Yasir Al-Adenee is a teacher and preacher. He currently resides in Hadramout. He has published a book titled” Hedieya fee Tarteeb Faw’id Beedieyah wa Neehiya”. Taken from At-Taabaqat on page 65.

Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .

‘Aqeedah is more general and has more detail in its subject than Tawheed does.

Tawheed affirms facts by proof only.

While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.

(end of definition from Idmanut Turruq)

Extra point of benefit.

*The Salaf used to use the word Sunnah or Sharee’ah as a synonym with ‘Aqeedah. We find books written by great Imams that explain the ‘Aqeedah of Ahulus Sunnah wa Jama’ah. Here are just a few books that establish this point;

1. Usulus Sunnah by Al-Humaydee 219 H

2. As-Sunnah by Abdullah ibn Ahmed ibn Hanbal 290 H

3. Sharus Sunnah by Al-Muzanee 264 H

4. As-Sunnah by Ibn Abee ‘As-sim 287 H

5. As-Sunnah by Al-Murwazee 294 H

6. As-Sunnah by Al-Khalal 311 H

7. Sharus Sunnah By Imam Al-Barbaharee 329 H

8. Usul As-Sunnah by Ibn Abee Zamaneen 399 H

9. As-Sharee’ah Imam Al-Ajuree 360 H

Translated by:Abu Aaliyah Abdullah ibn Dwight Battle,Doha, Qatar 13/5/1429
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03 July 2010

Artificial Fingernails and Eyelashes

By Al-Alamah, Al-Faqeeh Abdur Rahman ibn Nasr Al-Barrak (may Allah preserve him) [i]



Question: What is the verdict on wearing artificial fingernails and eyelashes? Is this act considered among the acts of joining false hair with real hair?

Answer: Adding synthetic fingernails disagrees with the sunnah and (fitrah) natural disposition. The Prophet (peace and blessings be upon him) said,”

خمس من الفطرة

“There are five things among the Fitrah…”

Following these words, he (peace and blessings be upon him) mentioned clipping the fingernails. Also He (peace and blessings be upon him) mentioned when the nails must be clipped; and that they shouldn’t grow unclipped beyond forty days. Intentionally extending the fingernails causes a person to resemble an animal or disbeliever. This act is disfeaturing for a woman and not beauty. When a woman adds fake nails this shows she has a corrupt fitrah and decreased intellect.

Similarly, adding synthetic eyelashes resembles the disbelievers and is among the acts of joining false hair with real hair. I consider both of these actions to be impermissible. And Allah knows best.

Taken from: http://albarrak.islamlight.net/index.php?option=com_ftawa&task=view&id=31346&catid=&Itemid=35



Translated by: Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1430 H
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01 July 2010

What Is A Jinn?

['Aalam al-Jinn wa'l-Shayaateen ]

By 'Umar Sulaymaan Al-Ashqar .

The Qur’aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):

"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].

"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An’aam 6:130]

The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):

"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A’raaf 7:27]

Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):

"And the jinn, We created aforetime from the smokeless flame of fire." [al-Hijr 15:27]

"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].

According to a hadeeth narrated by ‘Aa’ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).

Types of jinn

Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha’labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad).

The jinn and the sons of Aadam

Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There is not one of you who does not have a jinn appointed to be his constant companion.’ They said, ‘And you too, O Messenger of Allaah?’ He said, ‘Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.’" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "‘He has submitted’ … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."

Their powers

Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):

"An ‘ifreet (strong one) from the jinns said: ‘I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.’ One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ – then when Sulaymaan saw it placed before him, he said, ‘This is by the Grace of my Lord…’" [al-Naml 27:39-40].

The food and drink of the jinn

The jinn eat and drink. Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Someone from among the jinn called me, and I went with him and recited Qur’aan for them.’ He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, ‘You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.’" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah’s name has not been mentioned – those are for the kuffaar among the jinn.

The beasts of the jinn

According to the hadeeth narrated by Ibn Mas’ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."

The dwelling-places of the jinn

The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, ‘Allaahumma innee a’oodhu bika min al-khubuthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the evil ones, male and female).’" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa’ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.

Some jinns are Muslims and some are kaafirs

Allaah tells us that some of the jinn said (interpretation of the meaning):

" ‘And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.’" [al-Jinn 72:14-15]

The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):

"[Some jinn said:] ‘There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)’" [al-Jinn 72:11]

The story of how the first jinn of this ummah became Muslim was narrated by ‘Abd-Allaah ibn ‘Abbaas, who said: "The Prophet (peace and blessings of Allaah be upon him) went out with a group of his Companions heading for the marketplace of ‘Ukaaz. This was when the shayaateen were prevented from getting any news from heaven, and shooting stars had been sent against them. The shayaateen went back to their people, who said, ‘What is the matter with you?’ They said, ‘We cannot get news from heaven, and shooting stars were sent against us.’ Their people said, ‘Nothing is stopping you from hearing news from heaven except some new event that must have happened. Go and look in the east and the west of the earth, and see if you can find out what it is that is stopping you from hearing news from heaven.’ Those who went out in the direction of Tihaamah came upon the Prophet (peace and blessings of Allaah be upon him) in Nakhlah, when he was on his way to ‘Ukaaz, and found him leading his Companions in Fajr prayer. When they heard the Qur’aan, they listened to it and said, ‘By Allaah, this is what is stopping us from hearing news from heaven.’ When they went back to their people, they said, ‘O our people, we have heard a wonderful Recital (the Qur’aan). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allaah). [al-Jinn 72:2 – interpretation of the meaning]. Then Allaah revealed to His Prophet (peace and blessings of Allaah be upon him) the words (interpretation of the meaning): "Say (O Muhammad): ‘It has been revealed to me that a group of jinns listened (to this Qur’aan)…’ [al-Jinn 72:1], and Allaah revealed to him what the jinn had said." (reported by al-Bukhaari, 731).

Their reckoning on the Day of Resurrection

The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa ‘Iqaabihim.

Protection from the harm of the jinn

Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur’aan), and reciting the words taught by Allaah in the Qur’aan (interpretation of the meaning): "Say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.’" [al-Mu’minoon 23:97-98]

Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).

Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, ‘You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?’ He said, ‘No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.’ The human said, ‘Fine.’ He said, ‘Recite, ‘Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…’ [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, ‘Fine.’ He said, ‘You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.’" (Reported by al-Daarimi, 3247).

This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.

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