Salafus-Saaliheen سلف صالحين

Question:
In the recent times there has spread the celebrating of ‘Eid ul-Hubb (Valentine’s Day) – particularly among the female students. And it is a holiday from the holidays of the Christians, and the clothing will be completely in red garments and shoes, and they exchange red flowers with each other. We hope from your eminence an explanation of the ruling of celebrating the likes of this holiday. What is your advice to Muslims regarding the likes of these affairs, and may Allaah preserve you and protect you?

Answer:
In the Name of Allaah, the Most Merciful, the Giver of Mercy

Valentines Day - An innovation, An extremism and a contradiction

Question:

I had sex with my wife, then I got up and made Ghusl and prayed the
Fajr prayer. Is it permissible for me to return to sleep on the same
mattress on which I had sex with my wife, and cover myself with the
same cover?
Answer:

Sperm is Pure

Bookmark and Share

Shaykh Ibn Uthaymeen (rahimahullaah) was asked:

What is the ruling on specifying the two Eeds and the day of Jumu'ah for visting the graves?

And from the Shaykh's answer:

Specifying the Two Eeds or the Day of Jumu'ah for Visiting the Graves

by Maktabatul Uthaymeen
Q. Some people have made it their habit to dress their daughters in short, tight clothing that describes the body, whether they be young or old. I hope that you can guide and advise such people.A. It is obligatory upon a person to observe his responsibility. It is upon him to fear Allah

and prevent all those who have control over his girls from dressing them in such clothing. For it has been authenticated from the Prophet (SallAllahu ʿalayhi wa allam), that he said:Two types from the inhabitants of the hellfire i have not yet seen…..”

Then he mentioned:

“…clothed women but yet naked, alluring in their walk and in their heads like the leaning humps of camels. They will not enter paradise or smell it’s scent…”

How should our muslim girl dress?

Eating collectively from a single plate

What is Khula and what is the correct procedure?

Shaykh Muhammad ibn ‘Uthaymeen

Question:
What is Khula and what is the correct procedure? If the husband does not
want to divorce the wife, can the divorce still happen? What about in
societies like America, where women who don't like their husbands (in some
case, because the husbands are religious). The women think that they have
the freedom that if they don't like the men, they can divorce them.



Answer:
Praise be to Allaah.
Khula' means the separation of the wife in return for a payment; the husband takes the payment and lets his wife go, whether this payment is the mahr which he gave to her, or more or less than that. The basic principle concerning this is the verse in which Allaah says (interpretation of the meaning):

What is Khula and what is the correct procedure?

The Shaykh Ibn Uthaymeen replied to a question regarding aqidah (creed) and manhaj (methodology) and whether the Salaf used to distinguish between them:

Manhaj – may Allaah bless you – is built upon the aqidah, so whoever’s aqidah is sound, then his manhaj will be sound without doubt, because the Prophet (sallallaahu alayhi wasallam), when he mentioned the splittign of the Ummah into seventy-three sects, all of them in the Fire except for one, they (the Companions) said, “Which one is it O Messenger of Allaah?”, and he replied:

Whoever is upon the like of I and my Companions are upon.

Errors in Manhaj Occur Due to Underlying Errors in Aqidah

Shaykh Al-Uthaymeen explains the difference the way of the Salaf and the Salafi sect.

The Difference between The Salafy Minhaj and The Salafi Sect

The Difference between The Salafy Minhaj and The Salafi Sect

Question:

What is the ruling on delaying the Isha prayer until a late hour?
Answer:

It is better for the Isha prayer to be delayed to its later time. The
more it is delayed, the better, unless it be for a man because if a
man delays it, he misses the congregational prayer, and it is not
permissible for him to delay it and miss the congregational prayer. As
for the women in their houses, the more they delay the Isha prayer,
the better it is for them, but they should not delay it past midnight.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 239

Delaying Isha Prayer

By the Noble Imam Muhammad Ibn Salih Al-Uthaymeen (May Allah enter him in Jannah)


Questioner: What is the verdict for hanging verses from the Quran on the wall?


The Shaykh: What is the reason for hanging these verses?


Questioner: For decoration or…!


The Shaykh: For decoration! If that’s the only reason, then Allah’s verses have been taken as an object of ridicule. How can the noble Quran that was revealed as a cure for the sick heart and admonition be placed on a wall for decoration?!


Another female questioner: Then what about hanging those seeking blessings?


The Shaykh: Has anything been reported that the Salaf used to hang the ayat seeking blessing (in that action for that place)?


Questioner: No nothing has been reported. We are successors. Whatever was sufficient for our predecessors is sufficient for us.


The Shaykh : Give me another reason.


Questioner: Can we hang it up as a reminder then?


The Shaykh: The people who will sit in that place will they remind each other of Allah by reading those verses! The answer is no, except a few, if any.


The Shaykh: Give me another reason.


Questioner: Then how about as protection from the Jinn?

The Verdict on Hanging Quran Verses on the Wall

Benefit: Hiding behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?
In the Name of Allaah…

Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically:Al-Albaanee, Ibn Baaz, and Ibn ‘Uthaymeen.

You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.

I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.

And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.

I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn ‘Uthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn ‘Uthaymeen, or all three of them!

Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.

As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn ‘Uthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths!

As an extremely clear example, here are the words of Shaykh Ibn ‘Uthaymeen himself, about the visit of Shaykh Rabee’ to his city (Unayzah) around the year 1421 shortly before the death of Shaykh Ibn ‘Uthaymeen:

…Our brother (Shaykh Rabee’), may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Towheed and throwing aside what opposes this [manhaj].

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unayzah, no doubt will have a good effect, and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering, and also letting loose the tongue [of discord].

You may access the original Arabic audio, transcription, and translation, including other helpful articles on the topic here:http://www.themadkhalis.com/md/articles/ebhen-shaykh-ibn-uthaymin-on-shaykh-rabi-al-madkhali.cfm

So let those who insists that Shaykh Ibn ‘Uthaymeen was upon a different manhaj than Shaykh Rabee’ repent from their audacious lie against Shaykh Ibn ‘Uthaymeen, and their oppression of Shaykh Rabee’ as well.

I mention this illustration since it is something that affected a dear brother of mine, may Allaah guide me and him to what is correct. And it is generally relevant to the question I was asked, as people claim attachments to the likes of those great scholars, and may hide these kinds of sentiments, revealing them every now and then.

And it really really hurts to hear people slander a great man like Shaykh Rabee’, a man of the Sunnah, a concerned advisor, patient, full of love for the Muslims and hope for the success of their da’wah, busy with knowledge day and night, reading, writing, researching, compiling, falling asleep on a thin mattress on the floor with a book on his chest and books all around him, critical of his own self and his own students, a brave and guided critic whose writings are blessed with academic strength and clarity, a gracious host, a father-figure to people all over the world, a man who cries when he hears about things that harm the image of our da’wah, a man who reads a book about the history of the rightous Salaf and the trials they faced and becomes engaged in the story and attached to it more devoutly than how common people watch an action movie!!

“The flesh of the scholars is poisonous! The way that Allaah exposes those who belittle them is well known! Those who unleash their tongues (with falsehood) against the scholars, Allaah shall cause them to suffer from the death of their hearts before their lives end!” (So let those who contradict his order be warned that a trial may befall them, or a painful punishment!)
(Words attributed to Ibn Ásaakir, quoted in An-Nawawee’s Tibyaan)

I say this, while I praise no one above Allaah, al-’Alee al-Qadeer, and it is HE alone who is his Reckoner.

(And I do not endorse or encourage the blind following of Shaykh Rabee’, or any other specific scholar.)

Moosaa Richardson
________
Source: Forum discussion – http://www.troid.org/index.php?option=com_kunena&Itemid=445&func=view&catid=20&id=1246#1249

Hiding Behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?

Repentance

Shaykh Muhammad Saalih ibn al-Uthaymeen hafidhahullaah

Repentance: means turning back from disobeying Allaah to obeying Him.

Repentance: is beloved to Allaah, as He says: "Verily, Allaah loves those who repent and those who purify themselves." [Surah Al-Baqarah: 222]

Repentance: is an obligation on every believer. Allaah says: "O you who believe! Turn to Allaah in sincere repentance!" [Surah At-Tahreem: 8]

Repentance: is from the means of attaining success. Allaah says: "And O believers, all of you, repent to Allaah in order that you may be successful." [Surah An-Noor: 31] Success is when someone gets what he is looking for and is saved from what he is running from.

Through Sincere Repentance: Allaah forgives sins no matter how big they are and no matter how many they are. Allaah says: "Say: O My slaves who have transgressed against themselves (because of sins), do not despair from the mercy of Allaah. Verily, Allaah forgives all sins. Verily, He is All-Forgiving, Most Merciful." [Surah Az-Zumar: 53]

O my brother who has fallen into sins, do not despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west. The Prophet SAWS said: "Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west." [Reported by Muslim]

And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance? Allaah says: "And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication. And whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds. And Allaah is Most Forgiving, Most Merciful." [Surah Al-Furqaan: 68-70]

Sincere Repentance: must meet five conditions (in order to be accepted), which are:

1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.

2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.

3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.

4. Determination: to not go back to doing that sin again in the future.

5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: "Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now." The Prophet SAWS said: "Whoever repents before the sun rises from its west, Allaah will accept his repentance." [Reported by Muslim]

O Allaah, grant us the sincere repentance and accept it from us, verily You are the All-Hearing, the All-Knowing.

Written by Muhammad As-Saalih Al-'Uthaimeen
4/17/1406

Repentance

by Shaykh Muhammad Saleh Al Uthaymeen

Speaking Privately with Allah The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Virtues of the Prayer

al imaam, al faqeeh, al usoolee , al lughawee, al ‘allaamat-ash-shaykh

Mohammad bin Saalih Al ‘Uthaymeen

– rahimahu-Allaah –

said:

Verily O brothers! It is obligatory upon us, to remember our brothers, who were with us in the year gone by; praying like we pray, giving in charity like we give in charity, fasting like we fast and doing good deeds like we do. And now, they are in their graves, hostages; having no ability to increase good in their deeds nor decrease bad from them. And we must know, that we will suffer what they suffered, as Allaah; The-Sublime and The-Exalted says:

وَمَا جَعَلْنَا لِبَشَرٍمِنْ قَبْلِكَ الْـخُلْدَ أَفَإِيْن مِّتَّ فَهُمُ الْـخَـٰلِدُونَ ﴿٣٤﴾ كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ
And We granted not to any human being immortality before you (O Muhammad – sall-Allaahu wa sallam), then if you die, would they live forever? ﴾34﴿ Every soul shall taste death…[Al Anbiya:34-35].

So have we prepared ourselves for this matter? Have we envisioned for ourselves that we will be amongst the worshippers? Our legs will be extended; we will have nothing except what we had sent forth of good deeds. Verily we are heedless regarding this; like the death we are experiencing amongst our brothers, our fathers, our mothers and our friends, as if it would evade us and reach others, but would not evade the others to reach us. The meaning is one.

I say this, in order for us to use life’s opportunity for pleasing Allaah All-Mighty and The Majestic. Because By Allaah, we are in need of good deeds, at all times and at every place. And the intelligent one is the one who uses life’s opportunity for what he was created for and that is; the worship of Allaah All-Mighty and Majestic. And the heedless is the one who passes his days as if they were nothing.

I ask Allaah The-Benevolent and The-Exalted that he makes us and all from those who use life’s opportunity for pleasing Him, and that he averts from us the means towards sins and His anger. And that He preserves us upon good deeds that please Him, verily He is able to do everything.

We recommend that you listen to the arabic audio as well.
Taken from:http://www.islaam.ae/index.php?option=com_content&view=category&layout=blog&id=50&Itemid=64&limitstart=7

Have we envisioned for ourselves that we will be amongst the worshippers?

The Tenets of Faith

Questioner: Shaykh, may Allaah reward you with Paradise. I see in my dreams as if I am sitting in your class. I have certain questions, so I ask you and you give me the answers. What is the ruling with regards to those answers? Shaykh Uthaymeen: I don’t remember this. I don’t remember this. I don’t notice in my sleep that you are asking me anything! No don’t depend on this. If you listen to a tape, that’s fine. But we don’t give lessons to those who are sleeping!
Questioner: With reference to the Hadeeth, there is no competition except in, shooting arrows, foot-racing or horse-racing, what is your opinion if someone engages in Rooster-racing or Pigeon-racing?
Shaykh Uthaymeen: Look, the Prophet (salallaahu ‘alayhi wasallam) said: there is no competition except in shooting arrows, foot-racing, or horse racing – because these things are to be used in war! Because of this benefit, it is allowed. If your rooster is used in war so that you ride on it, then it is allowed! Otherwise not.
Questioner: Is it allowed for me to buy a rooster so that when it crows, I ask Allaah of His bounty?(1)
Shaykh Uthaymeen: I don’t know about this. Is it ordained for a person that when he hears the crowing of a rooster, that he asks Allaah of His bounty? So the question is: “Is it allowed for me to buy a rooster so that when it crows, I ask Allaah of His bounty?” But I am afraid that your rooster will be silent! No, this is not narrated from the Salaf. And all praise is due to Allaah. You ask Allaah for His bounty whether you hear the rooster or not. Ask of His bounty always.
Questioner: What is the ruling on killing an insect in the Haram?
Shaykh: Which?
Questioner: Killing an insect in the Haram.
Shaykh: Like what?
Questioner: Like anything harmful!
Shaykh: Like what?
Questioner: Like a bird!
Shaykh: Birds! Pigeons? The questioner asked about the ruling on killing insects in the Haram (Mecca). And he wanted an example, but he was unable to answer. And he said Birds! Hmm..
Questioner: Anything!
Shaykh: Anything? Even killing humans?
Questioner: Humans?
Shaykh: You said anything!
Questioner: Killing insects!
Shaykh: Like what!
Questioner: Those in the Haram…like ants!
Shaykh: Ants? I have never seen an ant in the Haram!
Questioner: I want the ruling!
Shaykh: Now look – you just taught us that pigeons are insects!!
Questioner: I have an example!
Shaykh: Which is? A mosquito?
Questioner: Yes a mosquito..
Shaykh: Good.
Footnotes:
1) The questioner asked a slightly different question but the shaykh answered the question in the video.

* Transcribed from: Humour of Shaykh Uthaymeen (rahimahullaah)|| Liqaa baab al-Maftooh #200 and 218

Humor of Shaykh Uthaymeen Rahimahullaah

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6338


Extracted from Al Uthaimeens Faatawaa Arkaan-Ul-Islaam Pages 67-72, Darussalam Translation.

Question: Does the Sun revolve around the earth?

It is apparent from the Islamic evidences that they confirm that it is the sun which revolves around the earth, and by its revolving the alternation of night and day takes place on the surface of the earth. It is not for us to exceed the apparent meaning of these evidences without some evidence stronger than that, which permits us to explain them differently from their apparent meaning. (Meaning we cant interpret metaphorically)


Among the proofs that the sun revolves around the earth in a manner which causes the alternation of the night and day are the following:

Allah, the Most High says, that when Ibrahim, peace be upon him, disputed with the one who argued with him concerning his Lord:


Verily, Allah bring the sun from the east; then bring it you from the west. Al-Baqarah 2:259



He also tells us that Ibrahim, peace be upon him said:


When he saw the sun rising up, he said: This is my lord. This is greater. But when it set, he said: O my people! I am indeed free from all that you join as partner (in worship with Allah). Al-Anam 6:78



Allah the most High says:


And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left. Al-Kahf 18:17



Allah, the Most High says:


And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating. Al-Anbiya 21:33



And Allah, the Most High says:


He brings the nigh as a cover over the day, seeking it rapidly. Al-Araf 7:54



Allah the Most high says:


He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And he has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the OftForgiving. Az-Zumar 39:5



And His Words: “He makes the night to go in the day.

That is it turns around it, as a turban is wrapped around, which proves the revolving of the night and the day around the eary. If it were the earth which revolved around them, He would have said: He cause the earth to revolve around the night and day.



And in His Words:

the sun and the moon, each running (on a fixed course).

It is clear from what precedes is that it is a proof that the sun and the moon move in a perceptible orbit, because subjecting something which moves to its movement is more apparent than subjecting something stationary which does not move.



Allah, the Most High says:


By the sun and its brightness. By the moon as it follows it (the sun). Ash-Shams 91:1-2



And the meaning of follows it.

Is that it comes after it and this is a proof of their moving and revolving around the earth, for if it were the earth which revolved around them, the moon would not be following the sun; rather it would sometimes be following it and sometimes it would be followed by it because the sun is higher than it. And deduction from this Verse requires study and reflection.



Allah the most High says: And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old drid curved date statlk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. Ya-Seen 36:38-40


So, attributing the movement to the sun and describing it as a Decree from the Almighty, Most Wise proves that it is a real movement with a far-reaching Decree, since the consequence of it is the alternation of the night and day and the seasons.



The Measures of the moons mansion (i.e. stations) is a proof that it traverses them, for if it was the earth which revolves, the measuring of the mansions would be for the earths movement around the moon and not for the moons movement around it.



And negating the suns ability to overtake the moon, and the nights ability to outstrip the day are evidence of the rushing movement on the part of the sun and the moon, and the night and the day.



The Prophet (Sallah Allahu Alyhe wa Sallam) said to Abu Tharr, May Allah be please with him, when the sun had just set:
Do you know where it goes?

He said, Allah and His Messenger know best. He said:

Verily, it goes (i.e. travels) and it prostrates beneath the Throne and seeks permission to rise, and permission is granted to it. Then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered: Return from whence you came, and so it will rise in the west. [Reported in Al-Bukhari in the Book of the Beginning of Creation, in the Chapter: Description of the Sun and Moon (3199) and by Muslim in the Book of Faith, in the Chapter: Explanation of the Time When Faith Will not be Accepted (150).]



So and it is extremely clear from his words: Return from whence you came that it revolves around the earth and through its revolving the sunrise and sunset occur.



It is clear from the many Ahadith which attribute rising, setting, and declining from its zenith to the sun, that it is the sun which does so and not the earth.



There are most probably other proofs that are not present with me at the moment, but what I have mentioned is a summary of the subject, and it is sufficient for my purpose. And Allah is the granter of success.


[end quote]

Does the Sun revolve around the earth?

With the Shaykh, the Faqîh Muhammad ibn Sâlih al-’Uthaymîn

Q.1 Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

A.1 Shaykh ibn al-’Uthaymîn - hafidhahullâh - replied:

“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.

Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil.

So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]

Q.2 What is the difference between a Scholar and a dâ’î?

A.2 “The difference between the Scholar and the dâ’î is clear. The dâ’î is one who strives to convey the message of the Sharî’ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring).

The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ’î. However, if the Scholar is not a dâ’î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because the Prophets - may Allâh’s peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu ’alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws.

As for the saying of some of the people that it is permissible to become a dâ’î without knowledge, then if they mean a dâ’î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ’î not having knowledge what to do da’wah with, nor having knowledge what to do daw’ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]

Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person’s du’â (supplication) is sometimes un-answered?

A.3 The honourable Shaykh answered by saying:

“All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise.

The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:-

Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered.

Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu ’alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]

So the Prophet sallallâhu ’alayhi wa sallam explained the unlikelihood that this person’s supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:-

One: Raising ones’ hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11]

Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.

Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication.

Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu ’alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of ’Arafah, boasting to the angels about those standing at ’Arafah; and says: They come to me dusty and disheveled from all directions.” [13]

However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu ’alayhi wa sallam remarked: “So how can it be answered!”

Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic.

Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu ’alayhi wa sallam said: “A servant’s prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]

Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?

A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:-

Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever).

Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18]

However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case.

If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20]

References

1. Related by al-Bukhârî (no.3461) from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-’Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-’Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-’Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya’lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma’ (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû’ Fatâwa war-Rasâ’il (no.155) of Shaykh Muhammad ibn Sâlih al-’Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ’ 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu ’anhu.
20. Majmû’ Fatâwâ war-Ras’âil (no.341).

Ask the People of Knowledge If you do not know

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

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

..The shaykh (may Allaah have Mercy on him) would not be pleased when people gave him special privileges due to his status.

Once, he was late for a charity engagement in Buraydah, and his driver was driving fast on the highway to get him there on time. On the way, their car was stopped at a police checkpoint. When the officer saw the shaykh in the car, he told them to proceed.

As they moved on, the shaykh asked the driver why they were stopped. The driver explained that he had been driving over the speed limit.

"Go back to the checkpoint," he ordered. When they returned to the checkpoint, the shaykh asked the officer why he had stopped them.

"For speeding," the officer replied.

"So then why did you let us go?" the shaykh asked.

"You were likely in a hurry and had something important to attend to."

"No!" said the shaykh, "How much is a speeding ticket?"

"Shaykh, there is no need…"

"How much is a speeding ticket?" the shaykh insisted.

"Three hundred."

The shaykh then handed the officer 150 riyals, and ordered him to take another 150 from the driver, and said, "Because he broke the law and I did not advise him," and he insisted that the fine be paid!

Shaykh Ibn 'Uthaymeen and the Speeding Ticket