31 August 2011

Shaikh Rabee Regarding Going to Dammaaj

Question to the Imaam of the Sunnah, the bearer of the Flag of al-Jarh wat-Ta'deel in this era, al-'Allaamah Rabee' bin Haadee al-Madkhalee (hafidhahullaah):

"A brother wishes to travel to Yemen with his family, to Dammaj, Yemen. He wishes to purchase land there, as land there is very cheap. So he asks is it permitted to travel there and to study under Shaikh Yahyah al-Haajooree?"

Answer of the Shaikh (may Allaah preserve him):

"There is differing that has entered Yemen, severe differing - and some people love entering into differing - so he may be deviated due to this differing."


Share/Bookmark

29 August 2011

Zakaatul-Fitr



click the link to read from salafiyya kuwait
Share/Bookmark

27 August 2011

Discription of the Eid prayer

Description of Eid prayer
Share/Bookmark

Best Investment Ever

Allâh says (what means), “The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allâh in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).” (Al-Qadr 97:3)

“The likeness of those who spend their wealth in the Way of Allâh, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allâh gives manifold increase to whom He pleases. And Allâh is All-Sufficient for His creatures’ needs, All-Knower.” (Al-Baqarah 2:261)


Share/Bookmark

26 August 2011

FASTING THE DAY OF ’ARAFAH:


The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord.

It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said,

“It expiates the sins of the past year and the coming year.” [4]



Share/Bookmark

25 August 2011

Reflection

The day before yesterday a neighbor returned back to Allaah. As I left my home this morning I saw his family standing around his car with papers in their hands. As they appeared to be handling the affairs he left behind, I was reminded of the statement of An-Nabee (Sallallaahu alaihi wa sallem): "Three things follow the dead (to the grave), two of which will return and one will remain with him. His people, his property and his deeds follow him but his people and property return, while his deeds stay with him." [Saheeh al-Bukharee (8/ 521)]
Share/Bookmark

24 August 2011

Will Those from the 72 Misguided Sects Remain in the Hellfire Forever?

Shaykh Fahad Ibn Sulaymaan Al-Fuhayd
Question: Regarding the hadeeth of the saved sect, ‘all in the hellfire except one’[1], will those from the other 72 sects ever come out of the Hellfire or will they reside in the Hell forever so that they may be called kuffaar (Disbelievers), or will they come out of it after some time?

Answer: This question has 2 parts. The first part is that it is apparent that the questioner has misunderstood and has made a mistake pertaining to a very important matter. He has assumed that whoever was threatened by the Fire is a Kaafir (Disbeliever) or that the ruling of kufr (disbelief) is applicable to him; this is a big mistake. This is a big mistake because Allaah سبحانه وتعالى may have threatened them with the Fire due to their disobedience and not due to their being from the Disbelievers.


Share/Bookmark

The Virtues of the Night of Al-Qadr


Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam (pg. 141-143)
Translator:Al-Manhaj.Com Staff
Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: "Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven." [1]

This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:


Share/Bookmark

23 August 2011

Don't Say "Mashallah" - say "Maa shaa' Allaah"

Just a reminder to be mindful of our pronounciation of certain phrases: 

Don't say: 
quote:
مشى الله 
"Mashallah"



Instead say: 
quote:
ما شاء الله 
"Maa shaa' Allaah"



The first one means: Allaah walked. 

The second one means: It is as Allaah has willed. 

Moosaa ibn John Richardson









http://salafitalk.net/st/viewmessages.cfm?forum=6&topic=10312
Share/Bookmark

22 August 2011

Kissing, fondling and sexual activities in Ramaḍān


The permissibility of kissing and fondling (in Ramaḍān) for the one who can control himself and restrain himself from falling into that which is prohibited; and that is sexual intercourse.


And that which is intended by the word Al-Mubāsharah is the placing of one’s skin over another without a barrier and it can be utilised to mean sexual intercourse as in the statement of Allaah:



And this (latter) meaning is not intended here.

On the authority of ‘Āishah (may Allāh be pleased with her) that she said:

“The Messenger of Allaah (sallallāhu ‘alayhi wa sallam) used kiss me whilst I was fasting.” [Collected by Aḥmad, Abū Dāwūd, and it is in Silsilatu al-āḥādīth aṣ- ṣaḥīḥah(219)]

In another wording in a ḥadīth of hers she said:

The Messenger of Allaah (sallallāhu ‘alayhi wa sallam) wanted to kiss me so I said, “Verily I am fasting.” So he said, “And I am fasting.” Then he kissed me. [Collected by Aḥmad and others, see Silsilatu al-āḥādīth aṣ- ṣaḥīḥah (1/430)]

The great scholar, the scholar of ḥadīth Al-Albāni stated, ‘And in the ḥadīth is a proof for the permissibility for the fasting person to kiss his wife during Ramaḍān. And the scholars have differed concerning this into more than four sayings. The most preferred of them is the permissibility; however the condition of the one who is kissing is taken into consideration so that if he is a young man who fears for himself that he will take part in sexual intercourse which will spoil his fast, then he should refrain from that. And it is to this As-Sayyidah‘Āishah alluded to in the ḥadīth which will follow later which is reported from her:

“And which one of you can withhold from fulfilling your needs irb)”

Rather it is clearly reported from her, Aṭ-Ṭaḥāwi (1/346) collected it by way of Ḥurayth bin ‘Amar from Ash-Sh‘abi, from Masrūq, from her that she said:

“At times the Messenger of Allaah kissed me and fondled me whilst he was fasting, as for you then there is no harm for the one who is old in age and weak.”

And what supports this is his (sallallāhu ‘alayhi wa sallam) saying:

“Leave off that which is doubtful for that which is not doubtful”


Share/Bookmark

Ramadan Kareem

Questioner: When the fasting person falls into a sin and he is prohibited from that sin he will say, "Ramadan Kareem". So what is the ruling concerning this phrase and what is the ruling concerning this behavior?

Sheik Uthaymeen: said:
The ruling concerning this is, this phrase "Ramadan Kareem" is not correct, and the only phrase that should be said is "Ramadan Mubarak" or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam.


Share/Bookmark

Duaa for laylatul qadr ...

As-salaamu`alaykum wa rahmatullaahi wabarakaatuh
It is the last ten nights of ramadhaan- Allaahu Akbar! May Allaah accept all our `ibaadah and grant us tawfeeq Ameen!
Aisha, may Allah be pleased with her, said: I asked the Messenger of Allah sallallaahu `alayhi wa sallam: ‘O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?’ He said: ‘Say: O Allah, You are pardoning and You love to pardon, so pardon me.’ “(Ahmad, Ibn Majah, and Tirmidhi).

اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

The transliteration of this Dua is “Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee”
Share/Bookmark

21 August 2011

The Categories of People Concerning Hijrah

Guiding the Best of people to the Obligation of making Hijrah from the Lands of the Disbelievers

By: Abu Amr Abdul-Kareem Al-Hajooree

Al-Imaam Ibn Qudaamah Al-Maqdisee said in Al-Mughnee volume 13 page 151 so the people concerning Hijrah are three categories:

! The first is he who it is incumbent upon and he is the one who is able to do it and it is not possible for him to openly perform his religion or it is not possible for him to perform the obligatory aspect of his religion while residing amongst the disbelievers. So the Hijrah is incumbent upon him because of the statement of Allah: “Verily, as for those whom the angels take (in death) while they are wronging themselves they say, “In what condition were you?” They reply, “We were weak and oppressed on earth” They say, “Was not the earth of Allah spacious enough for you to emigrate therein?” Those will find their abode in Hell and what an evil destination” An-Nisaa: 97 And this is a severe threat that points to it being obligatory. Also, because performing the obligatory aspects of the religion is obligatory upon he who is able to do it and Hijrah is from the inevitable aspects of the obligation and that which makes it be accomplished, and that which the obligation.



! The seconds the one who there is no Hijrah upon him and he is the one who is not able to do it whether it be because of an illness or being forced to reside or the weakness of women and children and the likes of them. This one, there is no Hijrah upon him because of the statement of Allah I: “Except the weak ones among men, women and children who cannot devise a plan, nor are they able to able to direct their way. For these there is hope that Allah will forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving.” An-Nisaa: 98-99 And it is not described as being recommended because it is something not capable of being done.




Share/Bookmark

20 August 2011

The Phenomenon of Grief and Depression

Su’ood Ash-Shuraym


Summary:
1) The inherent incapability of today’s material civilization.
2) The phenomenon of grief and depression.
3) Terrifying scientific surveys which illustrate this problem.
4) This phenomenon differs in communities and is dependent on the weakness of people’s belief.
5) The interest of different scholars and writers about this phenomenon.
6) The true meaning of grief and depression.
7) The Islamic spiritual approach to this problem
8.) The causes of this problem.
9) The cures for this problem are as follows:
a. Performing Jihaad and propagating it.
b. Believing in Al-Qadhaa’ and Al-Qadar (divine decree and pre-destination).
c. Accepting the decree of Allaah.
d. Remembrance of Allaah and increasing ones acts of worship.
e. At-Talbeenah (A wheat or barley dish).
f. Supplication to Allaah.
First Khutbah

O people! I advise you all and myself to fear Allaah and be pious because that is the source of might, honour and security in this life, and the way to salvation on the Day of Resurrection, as Allaah says that which translates as: “And there is none of you except he will come to it. [i.e., Hell] This is upon your Lord an inevitability decreed. Then We will save those who feared Allaah and leave the wrongdoers within it, on their knees.” (Maryam: 71-72).

Slaves of Allaah! If one takes a just and unbiased look at the current condition of mankind in general and the Muslims in particular, in an era where technology is at its most advanced and civilization is at its most developed in economic, medical, military and informational terms, they will find that all this worldly knowledge, information and development is inherently deficient and inept because it cannot produce a single human being who realises the reason for his creation.


Share/Bookmark

The Shaikh’s Life in His Own Words E-Book






Click here to reach the E-book


Share/Bookmark

19 August 2011

A person doesn't have to see you to envy you!

First question from Fatwa No. 6387
Q 1: What is the truth of `Ayn (the evil or envious eye )? Allah (Exalted be He) says: "And from the evil of the envier when he envies." . Is the following Hadith Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): One-third of those who are in the graves are because of `Ayn. ? What should someone do and say if they think that they are envied? Will it cure them if they use water with which the Hasid (envier) has washed themselves? Should they drink that water or wash themselves with?
A: The Arabic word Al-`Ayn (literally, the eye ) is derived from (`Aana - Ya`inu), and refers to when a person harms another by casting the `Ayn on him. It originally starts with admiration for something felt by the person who casts the `Ayn, then it is followed by a reaction of his evil soul towards it, seeking assistance in putting its venom into effect by eyeing the Mahsud (victim of envy). Allah commanded His Prophet Muhammad (peace be upon him) to seek refuge with Him from the Hasid[envier], saying: "And from the evil of the envier when he envies." Everyone who casts a `Ayn on another is a Hasid, but not every Hasid is a person who casts a `Ayn. The subjective noun Hasid is more general in meaning than the subjective noun `Aa'in (one who casts an evil eye ). Therefore, seeking refuge with Allah from the Hasid includes seeking refuge with Him from the `Aa'in, which is like an arrow darting from the soul of the Hasid or the `Aa'in towards the Mahsud; sometimes they hit them and sometimes they miss. If the arrows find the person exposed and unprotected, they will affect them, but if they find them cautious, well-armed and impenetrable by arrows, the arrows will not affect them, perhaps they may even recoil upon the one who aimed them. (Adapted from Zad Al-Ma`ad).
(Part No. 1; Page No. 272)

Share/Bookmark

18 August 2011

Is the Sufi’s Stabbing themselves with Skewers a Miracle?

I had travelled to Aleppo from Damascus for da’wah and gave a lesson after which the people dispersed. Normally four to five people from our brothers, our friends, stay behind. [This time] another person stayed behind with them who I had never seen before. He was sitting there, far away from me. His stomach was like this, he was not overweight, slim, yet along with that his stomach was like this [i.e., sticking out].

I said to him, ‘What is this?’

He said, ‘This is ‘Rahmaaniyyah.’’ That was the first time I heard this word, [I heard it] there in Aleppo. I said, ‘What does Rahmaaniyyah mean?’


Share/Bookmark

17 August 2011

Health Tips For Ramadan

Nov. 3 -- This article provides useful tips on how to avoid some common problems encountered in Ramadan. If followed, it would enable one to fast comfortably and enjoy fully the spiritual benefits of Ramadan. During the holy month of Ramadan, our diet should not differ very much from our normal diet and should be as simple as possible. The diet should be such that we maintain our normal weight, neither losing nor gaining. However, if one is over-weight, Ramadan is an ideal time to normalise one's weight.

Consume Slow Digesting Foods

In view of the long hours of fasting, we should consume slow digesting foods including fibre containing-foods rather than fast-digesting foods. Slow digesting foods last up to 8 hours, while fast-digesting foods last for only 3 to 4 hours.

Slow-digesting foods are foods that contain grains and seeds like barley, wheat, oats, millet, semolina, beans, lentils, wholemeal flour, unpolished rice, etc. (called complex carbohydrates). Fast-burning foods are foods that contain sugar, white flour, etc. (called refined carbohydrates).

Fibre-containing foods are bran-containing foods, whole wheat, grains and seeds, vegetables like green beans, peas, sem (papry), marrow, mealies, spinach, and other herbs like methie, the leaves of beetroot (iron-rich), fruit with skin, dried fruit especially dried apricots, figs and prunes, almonds, etc..

The foods eaten should be well balanced, containing foods from each food group, i.e. fruits, vegetables, meat/chicken/fish, bread/cereals and dairy products. Fried foods are unhealthy and should be limited. They cause indigestion, heartburn, and weight problems.


Share/Bookmark

16 August 2011

Shaykh Falaah Responds to Shaykh Wasiyyullaah's Criticism of Abu Khadeejah, Abu Hakeem and the NJ Conference (translated)

A Summary Of Shaykh Falaah's Response

Assalamu Alaikum

Many brothers have been asking for the translation of the Shaykh's words. Insha Allah, here is a summary of the Shaykh's words until the full translation is made available.

The Shaykh mentions a question presented to Shaykh Wasiullah, and then
corroborated the existence and presence of the exact text of the
question, and whether the questioner is known and whether the entire
answer of the Shaykh has been heard.

The Shaykh then said that the manhaj of the Sahaabah is what is to be
the judge, and he quoted the verse about verifying the information of a
faasiq, and then he said that one must verify the question and verify
the answer.

He said that those who ask questions are of two types, one who asks in
order that he may learn and one who asks in order to get a specific
answer from a Shaykh which agrees what is already with him. There is a
great difference between these two types of questioners.

The Shayk then went on to mention a story of how someone raised the
issue of Shaykh al-Ghunayman who had answered a particular question
(mentioned in a certain way) by saying that the Ash'aris are "Ahl
as-Sunnah in this subject" and which was used by them to say that he
affirms the Ash'aris are from Ahl as-Sunnah. This person said to Shaykh
Falah how come your Shaykh says one thing and you have written a book
called "The Ash'aris are not from Ahl as-Sunnah?" So Shaykh Falah went
home and phoned Shaykh al-Ghunayman and asked him I've heard you say
that the Ash'aris are from Ahl al-Sunnah. After thinking for a short
while Shaykh al-Ghunayman said, yes, I said that when a ruler is an
Ash'ari and he announces jihad is it upon the Muslims to follow him, and
he said, yes, he is to be followed, because in this arena they are
considered to be Ahl al-Sunnah. Shaykh Falah said that this answer
itself is taken from Ibn Taymiyyah who said the term Ahl al-Sunnah is
used in two ways, general and specific. In the general sense all those
who are not Raafidah are said to be Ahl al-Sunnah, but in a specific
sense, it is only those who affirm the attributes etc. who are said to
be Ahl al-Sunnah, (and therefore, the Ash'aris are not Ahl al-Sunnah).

The Shaykh makes the point that this is what they do, they craft a
question in a very specific way to get a specific answer.

The Shaykh then addressed Shaykh Wasiullah's kalam by mentioning the
saying of Imam Malik, everyones saying can be taken or rejected. The
Shaykh mentioned that tathabbut has already been made (verifying the
question and answer and ascribing it to Shaykh Wasiullah).

Then the Shaykh went on to explain that his speech of Wasiullah against
Abu Khadeejah (and Abu Hakeem) is different to what is known by other
Scholars such as himself who have known them for 10-15 years. And the
speech of Shaykh Wasiullah is just mujmal (general). The Shaykh said the
way of the Sahaabah and the Salaf is that only a jarh mufassar is
accepted with respect to one who is known. The Shaykh asked the question
whether Shaykh Wasiullah gave any detail (tafseel) in his jarh and the
answer is no, meanwhile the Shaykh mentioned that Abu Khadeejah is
well-known to the Scholars and has translated books and lectures, and
has tapes, and that he does not know him to have translated books or
tapes of bid'ah. Yet Shaykh Wasiullah said that if you were to attend
this conference with Abu Khadeejah (and Abu Hakeem present and speaking)
it will lead to harm upon you and upon the Salafis. Shaykh Wasiullah
said that he knows Abu Khadeejah for ten years and does not know of
statements he made oppposing Salafiyyah.


Share/Bookmark

12 August 2011

I understood that guiding people by action is more inspiring..

Imam Ibn ul Jawzee
From “Sayd Al-Khaatir” (138)
I have met many mashaaykh and the affair of one was different from that of the other, and their knowledge capacity were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth.

Share/Bookmark

05 August 2011

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

Translated by Ahmed Abu Turaab

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

Shaikh al-Albaani continues, “As for the difficulty described in the question asking how Musa عليه السلام could hit the Angel of Death, then the answer is–and in this is an indication of what I had said earlier about these people not studying theSunnah–the answer is found in a narration present in the Musnad of Imaam Ahmad with an authentic chain of narration that, “The Angel of Death used to come to people in the form of a man.”

So when the Angel of Death came to Musa and said to him, “Answer your Lord,” he didn’t come with a sign which made Musa عليه السلام note the fact that this person who just told him to submit his soul to Allaah was sent by Allaah, for he came in the form of a man.

And if someone were to come to any one of us and say to him, “Give me your soul.” What would ones stance be towards him? It would be just like that of Musa عليه السلام, because he would have transgressed into the [area of] duty of a noble angel which no other angels share in with him.

So how can a man go to another like him and say, ‘Submit your soul.’ So his reaction was but to strike him and knock his eye out, this is something natural. Thus every aspect of doubt disappears when we remember this other narration [which states] that the Angel of Death used to come to people in plain view and in the form of a man.

For this reason you can see that at the end of the hadith when the Angel of Death complained about his situation to Allaah saying, “You sent me to a servant who hates death.” Allaah gave him a sign, saying, “Go back to Musa and say to him, ‘Indeed your Lord orders you to place your hand on …” to the end of the hadith, “… on the back of a bull and you will have life for every hair under your hand …’” when the Angel went back to Musa عليه السلام with this clear proof he said, “And what is after that?” He said, “Death.” He replied, “So then let it be now,” and so he took his soul at that time.

Why did he submit the second time and not the first? The answer is now clear. The first thing is that the request was from one man to another … and Musa did not know that he was an angel sent from Allaah and so he hit him. So when the angel came back with a sign from Allaah the Mighty and Majestic he said, “Then let it be now.”


Share/Bookmark

01 August 2011

Important fataawa on issues concerning fasting

Does haraam speech invalidate the fast?

Question: Does the haraam (forbidden) speech, like backbiting and vulgar speech, invalidate the fast?
Answer: From a saheeh hadeeth of the Prophet (صلى الله عليه وسلم):

“Whoever does not give up forged speech and evil actions, Allaah is not in need of his leaving his food and drink (i.e. Allaah will not accept his fasting.)”

And the forbidden and vulgar speech is from the speech of falsehood and ignorance. And it is forbidden outside of Ramadhaan and its prohibition is clearly proven during Ramadhaan. And this hadeeth contains a severe warning of these repugnant actions. But the correct opinion is that it does not invalidate the fast but it decreases its reward. And it is upon every Muslim to guard his fasting and subdue his soul and take control of it by its reins until it surrenders to the fasting.
From the etiquettes of fasting

Question: Eminent Shaykh, we hope for clarification about some of the preferred etiquettes of fasting so that we can benefit from it. May Allaah reward you with good.?
Answer: From the preferred etiquettes of fasting is delaying the suhoor (pre-dawn meal) where one finishes (it) close to the appearance of fajr. Secondly, is to hurry in breaking the fast. And from the Sunnah is to increase in the remembrance of Allaah and to make tasbeeh (to say Subhan Allaah), and to make tahleel (to say Laa Ilaaha Illa Allaah), and to make tahmeed (to say Alhamdulillaah), and to recite the Qur’aan, and to do good deeds, and the greatest of them is the Salaat at-Taraweeh and safeguarding it.

The excellence of reading the Qur’aan

Question: How many juz of the Qur’aan can a Muslim read in a day during Ramadhaan?
Answer: Read as much as what is easy for you but with the contemplation and comprehension of its meaning. As is in the saying of the Prophet (صلى الله عليه وسلم): “Whosoever reads an Ayaah from the Qur’aan will receive a reward for every letter. I do not say that Alif-laam-meem is a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter.”

Permissibility of using Siwaak during Ramadhaan

Question: What is the ruling concerning the use of the siwaak (tooth stick) during Ramadhaan?
Answer: Using it (the siwaak) is permissible during the whole of Ramadhaan, during the day and the night; before the sunset and after the sunset. Because of the hadeeth of Ibn Rabi’ah: “I saw the Prophet cleaning his teeth with siwaak while he was fasting so many times as I can’t count.”
Is it required to make intention (to fast) everyday in Ramadhaan

Question: Is it required of me to make intention on each day from the days of the month of Ramadhaan or is it sufficient to make intention from the first of the month?
Answer: The intention of the Muslim from the first of the month of Ramadhaan is his intention to fast the whole month. And what does not apply to it is what necessitates the breaking of the fast, from travel or an illness or anything like this. Otherwise, the principle is that the intention of the Muslim from the first of the month is his intention to fast the whole month. And for this, he is prepared in his heart in every night of Ramadhaan, ready for his suhoor and for his iftaar without having a doubt about it.The one who denies the obligation of Zakaah is a disbeliever

Question: What is the ruling on the person who denies the obligation of Zakaah?
Answer: Whoever denies the obligation of Zakaah, then he is a disbeliever. This is because the obligation (of Zakaah) has been established in the Book and the Sunnah and by the Ijmaa’ (consensus of the scholars). The Most High said:

“Those who give not the Zakaah and they are disbelievers in the Hereafter.” - Fussilat (41):7

And it has come that Zakaah is connected to Salaah. So one of them does not rectify except with the other. And there are many ayaat and ahadeeth (concerning this). As for the one who is complacent about giving it out, then he is a faasiq (sinner). The ruler should educate him and take it from him by force. We ask Allaah for guidance for all.

Permissibility of using kohl
Question: What is the ruling on the woman using kohl and other cosmetic tools during the daytime in Ramadhaan?
Answer: There is nothing preventing that.


Share/Bookmark