Month: August 2011

Obligation of Repentance (Tawbah) – Shaykh Fawzaan

Belief that Tawbah is an obligation upon the slaves and repenting to Allah is from the major and minor sins

 

Belief that repentance is an obligation is obligatory, repentance from sins is an obligation Allah Lofty and Sublime said:

‘And turn to Allah all of you, Oh believers so that you may be successful.’ (An-Noor Verse 31)

And He said:

‘O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins’     (At-Tahrim Verse 8)

And He said:

‘And whosoever does not repent then they are from the Dhalimoon(wrongdoers etc)’ (Al-Hujraat Verse 11)

Therefore it is obligatory for the Muslim to repent from his sins and from his evil deeds and it is obligatory that he does not continue upon them or commence upon them or that he is negligent with regards to sins, and he says; ‘this is easy’

Do not be negligent with it for it is from the sins, rather hasten with repentance.

The Most High said:

‘And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders).’ Aal Imraan (Verses 135-136)

Allah commended them and promised them (those who repent)

He said:

‘’Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” (An-Nisaa Verse 17-18)

When death arrives the repentance is not accepted and if mankind continues to live then his repentance in the presence of death is (furthermore) not accepted, so upon him is to rush to make repentance and not to delay it. As soon as he commits a sin he repents to Allah immediately.

Man is not infallible and errors occur from him, shortcomings occur from him, sins occur from him; however Allah Lofty and Sublime by way of his mercy has opened the door of repentance. He has opened for you the door of repentance and he calls you to it and he has promised you that He will forgive you if you are truthful in your repentance. So much so that if a disbeliever repents to Allah; Allah forgives him (the sin of) disbelief, Shirk, the killing of people and other than that.  If he repents to Allah He will forgive him. He said:

‘Say to those who have disbelieved if they cease (from disbelief) their past will be forgiven’ (Al-Anfaal Verse 38)

And in the Hadith:

‘Repentance nullifies that which came before it’ (1)

Therefore the Muslim needs to repent, the Messenger [sallallaahu alaihi wa sallam] use to seek forgiveness and repent to Allah more than a hundred times a day.

He [sallallaahu alaihi wa sallam] said:

‘Oh People! Repent to Allah, verily I repent more than seventy times a day’ (Bukhaari)

His companions (radiallaahu anhum) enumerated that in the gatherings he (sallallaahu alaihi wa sallam) would say more than a hundred times:

‘I seek Allah’s forgiveness,I seek Allah’s forgiveness’ (Abu Dawood, Tirmidhi, Ibn Majah)

And he was the Messenger of Allah he (sallallaahu alaihi wa sallam)!

So how about other than him?!

Therefore we need to repent to Allah the Lofty and Sublime, Man is not infallible sins occur from him, shortcomings occur from him, and mistakes occur from him, so he needs to repent.

And all the praises belong to Allah that He has opened the door of repentance for us and He has promised that He will accept (our repentance) and wipe away our sins.

 


(1)    This Hadith is reported in silsilah da’eefah of Shaykh Al-Albaani however there are several other Hadith with similar meaning such as :

 ‘’The one who repents from sins is like the one who has no sin’ Ibn Majah Declared Hasan by Shaykh Al Albaani

 Source: Shaykh Fawzaan’s Explanation of Sharhus Sunnah of Imaam Barbahaaree Point 170

Sifatun Nuzool [Allaah’s Descent To The Lowest Heaven (In a Way That Befits His Majesty) During The Last Third of The Night]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

The student should memorize the text of some of the ahaadith transmitted in this subject matter, in order to protect himself, rebut the falsehood of the people of falsehood, the false explanations and distortions of the people of falsehood.

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The Correct Belief About Yajooj Wa Majooj [Gog And Magog]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Taariq Suwaydaan’s False Belief on Gog and Magog

Taariq Suwaydaan said: ”Despite (the) many narrations, there is not to be found an authentic evidence-neither with myself nor other than me- with regards to who Gog and Magog are precisely; but looking at the ahaadith about them and their description, it has become clear to me–and Allah knows best– that they are the people of China.’’

Shaikh Ahmad At-Tuwayjiree replied to Suwaydaan saying:

”This is the likes of what Taariq Suwaydaan stated that Gog and Magog are the people of China. The statement that Gog and Magog are the people of China is a statement that is in opposition to the evidences in the Kitaab and the Sunnah, and it is a mockery of the Aqeedah of pious predecessors. And before I begin refuting this corrupt statement O noble reader, I will begin with an introduction pertaining to the Aqeedah of Ahlus Sunnah Wal Jamaa-ah regarding Gog and Magog.  Allaah (subhaanah) said:

”Until when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: O Dhul-Qarnain! Verily Gog and Magog are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them? He said: That (wealth, authority and power) in which my Lord established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. Give me pieces of (blocks) of iron; then, when he had filled up the gap between the two mountain-cliffs, he said: Blow; then when he had made them (red as) fire, he said: Bring me molten copper to pour over them. So they (Gog and Magog) could not scale it or dig through it. (Dhul-Qarnain) said: This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true. And on that day (i.e. the day Gog and Magog) will come out, We shall leave them to surge like waves on one another; and the Trumpet will be blown, and We shall collect them (the creatures) all together” Qur’aan 18:93-99

And Allaah (subhaanah) also said:

”Until when Gog and Magog are let loose (from their barrier), and they swoop down from every mound. And the true promise (Day of Resurrection) shall draw near (of fulfilment). Then (when mankind is resurrected from their graves), you shall see the eyes of the disbelievers fixedly staring in horror. (They will say): Woe to us! We were indeed heedless of this-nay, but we were (polytheists and wrong-doers)” Qur’aan (21:96-97)

So these two places in the Book of Allaah show clear evidences regarding the appearance of Gog and Magog before the establishment of The Hour; and their appearance is from the signs of the Hour before its establishment. There is to be found in the Sunnah many narrations showing, making it clear and clarifying this (affair). Amongst these evidences is the hadeeth of Hudhaifah bin Usayd Al Ghaf-faaree (radiyallaahu anhu) in (saheeh Muslim No: 4/2225) (Abu Dawood 4/115)

Hudhaifah bin Usayd said, ”We were sitting in the shade of the chamber of the Prophet (sallal-laahu alayhi wasallam) discussing, and he said, what are you discussing? They said, we are talking about the Hour. He (sallal-laahu alayhi wasallam) said: The Last Hour will not come until there appear ten signs before it: the Smoke, the appearance of ad-Daj-jaal, the Beast, the rising of the sun in its place of setting, the coming forth of the descent of Eesaa the son of Maryam, the appearance of Gog and Magog, and the three Subsidences, (one in the West, one in the East, and one in the Arabian Peninsula), and at the end a fire will issue forth from the Yemen and drive the people to their place of assembly. (Abu Daawood 4/115)

After quoting few more ahaadith, Sheikh Ahmad At-Tuwayjiree then stated on page 12…

Indeed this statement that Gog and Magog are the people of China is in opposition to what is firmly established in the texts that their appearance is NOT TO BE until after the descent of Eesaa, (alayhis salaam), and after the killing of Daj-jaal. It is also established in the texts that (Gog and Magog) will not live except for a short time after their appearance, and the people of China HAVE BEEN UPON THE STATE THEY ARE IN AT PRESENT FOR LONG PERIODS.

Indeed, the saying that Gog and Magog are the people of China is in opposition to that which Allaah (Jalla-Wa-Alaa) has stated in relation to what He (Jalla-Wa-Alaa) informed (us) about Dhul Qarnain, that he (Dhul Qarnain) constructed a huge IRON BARRIER between Gog and Magog and the people; and that they (Gog and Magog) are not able to penetrate it up until the coming close of the Hour. Also the statement of Taariq Suwaydaan that Gog and Magog are the people of China is against what As-Saadiq Al Masdooq (Muhammad- sallal-laahu-alayhi-wasallam) has stated, that Gog and Magog excavate everyday (to make a hole through the barrier) till they are about to see the rays of the sun, then the one in charge of authority over them would say, ‘’Go back; we will dig it tomorrow.’’ Then Allaah makes it as strong as it was till Allaah intends to send them upon the people, when they will dig it till they see the rays of the sun and the one in authority over them would say, ‘’Go back we will dig it tomorrow if Allaah wills and they will say, ‘’if Allaah wills.’’ They will return to it and will find it in the same condition they left it. They will dig and come out to the people and drink the whole water and people will fortify themselves in their forts against them.

Sheikh Ahmad states after relating this narration:  And this is not what takes place with the people of China, rather they move when they wish and to any place as they wish. There is neither a barrier preventing (them) nor a blockage restraining (them).

[Source: Page 6-35 ”Idaaha Wal Bayaan Fee Akhtaa-I Taariq Suwaydaan

 

Students And Refutations – Shaikh Ahmad As-Subay’ee

Question: Shaikh, I have a question concerning the issue of refuting the one who has erred. Is it incumbent upon the student of knowledge or the well-grounded student of knowledge to refer back to the scholar or senior scholars before warning against a specific individual, hizbee group/organization or innovators (in general)? Does he have to refer back to the scholar before warning?

Answer: Shaikh Rabee’ (may Allah Preserve him) was asked about this and his answer can be found on Sahab (i.e. http://www.Sahab.net) and perhaps you know of it. So he was asked about this issue, and he answered it and his answer was correct. This issue is not one (meaning it’s not the same across the board and in every situation). There are issues that are obvious, clear, and apparent of which the student of knowledge could clarify if he has the ability to do so; so one aspect would be linked to one who’s disapproving and clarifying level of knowledge, another to his ability and another to his resolve to be patient upon enduring harms. Another consideration would be his contemplation on the specific positive and negative ramifications which would necessitate decisive and specific actions, statements and judgments. So contemplation on the benefits and harms which (would translate into) direct and decisive action (is required); this would be established by the refutation or the one making the refutation. Especially, if the issue is a knowledge-based issue that the people of knowledge have already spoken about. In this case, there would be nothing preventing (the student of knowledge from boycotting and warning). Boycotting and warning are taken from the Islaamic legislation (i.e. from the Sharee’ah). [end of quote]

The following is a question raised to our noble shaikh Ahmad an-Najmy رحمه الله concerning the role students of knowledge play in clarifying the truth:

إذا فيجب على طلاب العلم أصحاب المعرفة ، الذين عرفوا المنهج السلفي ، وعرفوا المناهج الأخرى ، يجب عليهم أن يبينوا لغيرهم ، وأن يقولوا ،وأن يتكلموا ، وأن يلقوا الخطب ، وأن يوضّحوا في كل مقام ،وفي كل مناسبة الحق ،الذي يجب أن يتّبع والباطل الذي يجب أن يترك ، ويجتنب ، أما الذين سكتوا عن بيان الحق للناس ، فإنهم لا يعذرون بسكوتهم ، ولو قالوا : نحن لسنا معهم ، فإنهم لا يعذرون ، حتى ولو قالوا : نحن لسنا مع أهل هذه الأحزاب الضّالة عن طريق الحق ، إلا أن ينكروا ماهم عليه من الضلال .

“Therefore, it is binding upon the students of knowledge – the people of understanding – the ones who know the salafi methodology, and they know concerning the other methodologies, it is binding upon them to clarify to others, and that they state and speak and deliver sermons (khutba) and that they clarify in every situation and at every suitable opportunity the truth, the truth which is binding to be followed and the falsehood that is binding to be abandoned and avoided. As for those who are silent upon clarifying the truth to the people then they are not excused due to their silence and even if they say “we are not with them” (i.e the hizbiyyoon, as is apparent upon reading the text of the full question which relates to the groups). So they are not excused even if they say “we are not with the people of these misguided groups from the truth, except that they reject and rebut that which they (the misguided groups) are upon in terms of misguidance)”.

Author: Shaikh Ahmad As-Subay’ee (hafithahullah)

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The Importance of Marriage

Kitaab An-Nikaah, Saheeh Bukhaari Vol: 7; Hadith Number:5065

 Chapter: The Statement of the Prophet (sallal’laahu’alayhi’wasallam)

 ‘Whoever is able to marry, should marry, for that will help him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.).’ And should a person marry (even if) he has no desire for marriage?

Narrated ‘Alqamah:

“While I was with Abdullaah, uthman met him at Mina and said, ‘O Abu Abdur-Rahmaan! I have something to say to you.’ So both of them went aside and uthmaan said, ‘O Abu Abdur-Rahmaan! Shall we marry you to a virgin who will make you remember your past days? When Abdullaah felt that he was not in need of that, he beckoned me (to join him) saying, ‘O Alqamah’ Then I heard him saying (in reply to uthmaan), ‘As you have said that, (I tell you that) the Prophet (sallal-laahu-alayhi-wasallam) once said to us, ‘O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe fast as fasting will diminish his sexual power’.

Imaam Abdul Azeez Bin Baaz (rahimahullaah) explains: “Therefore, getting married is the correct (thing to do) as an obligation upon the one who has shahwa (sexual desires) even if he is not in fear of falling to Zinaa, and this is with regards to the one whose situation allows him to get married. This (also shows) Uthman’s righteous moral conduct and that the elderly person can get married as long as he has the strength for sexual relations; and those mainly intended in this hadeeth are the young people, because in most cases they possess greater desires and are more in need of that (fulfilling their desires).” [Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4; Hadith No:5065; Footnote Number 2]


The Importance of Marrying Someone with Deen

 Narrated Abu Hurairah (radiyallaahu-anhu): The Prophet (sallal-laahu-alayhi-wasallam) said:

‘A woman is married for four (reasons/things); her wealth, her family status, her beauty and her religion. So you should take possession of the one with Religion, otherwise you will be a loser’ [Bukhaari Vol 7. No:5090]

Narrated Sahl:

“A man passed by Allaah’s Messenger, and Allaah’s Messenger asked (his companions), what do you say about this man? They replied, ‘If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened to.’ Allaah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allaah’s Messenger asked (them), ‘what do you say about this man?’ They replied, ‘If he asks for a ladyýs hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to’. Allaah’s Messenger said, ‘This poor man is better than so many of the first as to fill the earth'” [Hadith No:5091]

Imaam Abdul Azeez Bin Baaz (rahimahullaah) explains: This clarifies that what matters is the religion (of a person) and not wealth and status……and all those (men) were from the Sahaabah.

Narrated Said Bin Jubair (radiyallaahu-anhu):

“Ibn Abbaas (radiyallaahu-anhumaa) asked me, ‘Are you married?’ I replied, ‘No’ He said, ‘Marry, for the best person of this Ummah (i.e. Muhammad) had the largest number of wives.'”

Imaam Abdul Azeez Bin Baaz (rahimahullaah) explains: If a person marries (several women) in order to protect himself from (Zina) and for an increase in numbers of children; then there is no problem in this; but not for playing about.  And Shaikhul Islaam Ibn Taymiyyah stated in Majmoo Al-Fataawaa: And if the need for divorce is not called for, then the proofs necessitates that it is forbidden as demonstrated by the narrations and the fundamental principles; but Allaah has permitted divorce out of mercy from Himself due to the slaves need of it at times; and He made it forbidden in (certain) instances.  [Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4; Hadith Number:5069. Footnote Number 3]


Chapter: To Marry Virgins Vol 7 Hadith Number:5077

Narrated Aisha (radiyallaahu-anhaa):

“I said, ‘O Allaah’s Messenger! Suppose you landed in a valley where there is a tree of which something has been eaten and then you found trees of which nothing has been eaten, of which tree would you let your camel graze?’ He said: ‘I will let my camel graze of the one of which nothing has been eaten before.’ The sub narrator added: Aisha meant that Allaah’s Messenger (sallal-laahu-alayhi-wasallam) had not married a virgin besides herself.”

Imaam Abdul Azeez Bin Baaz stated: ‘In this is an encouragement to marry a virgin/virgins; for she has not been put to any trial by the people and this is more likely to (bring about) harmony between her and her husband; except when the need calls for other than that'(i.e. when a man marries other than a virgin as occurs in the story of Jaabir when he married a matron in order that she can help look after his very young sisters).

[Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4; Hadith Number: 5077; Footnote:3]

Chapter: The Marrying Of A Young Lady To An Elderly Man

Narrated Urwa:

“The Prophet (sallal-laahu-alayhi-wasallam) asked AbuBakr (radiyallaahu-anhu) for Aisha’s hand in marriage. AbuBakr said, ‘But I am your brother.’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘You are my brother in Allaah’s Religion and His Book, but she (Aisha) is lawful for me to marry'” [Hadith No:5081]

Imaam Abdul Azeez Bin Baaz (rahimahullaah) explained: “(So) this shows that brotherhood for Allaah’s Sake and friendship does not prevent (a person from marrying the daughter of his friend). What is forbidden for a brother is to marry (those) relatives forbidden for him.” [Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4; Footnote Number:1]

Golden Advice And Medication For The Heart

Golden Advice And Medication For The Heart

Ibn Abee Haatim(.328H) Rahimahullaah said:

”I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo’ee(d.248 AH). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:

”Seize The Benefit Of Five Things From The People Of Your Time:

When you are present, you are not known;

When you are absent you are not missed;

When you are seen, your advice is not sought;

When you say something, your saying is not accepted;

And when you have some knowledge, you are not given anything for it.

I Also Advise You With Five Matters:

When you are treated unjustly, do not behave unjustly;

When you are praised, do not become happy;

When you are criticised, do not become upset;

When you are not believed, do not become angry;

And if people act deceitfully towards you, do not act deceitfully towards them.”

Ibn Abee Haatim said:”So I took that as my benefit from Damascus.”

Related by Ibn al Jawzee in Sifatus-safwah(2/200).

Source: Salafi Talk

Witholding On The Position of Innovators – Shaykh Rabee’

SHEIKH RABEE’S TRANSLATED TELEPHONE LECTURE THAT TOOK PLACE IN MASJID –AS-SUNNAH (CHEETHAM HILL MANCHESTER) ON 12TH JANUARY 2003

QUESTION: Concerning a man who says he is withholding on the issue of Abul Fitan alMaribee while he has actually read the refutations of the scholars, is he to be warnedagainst and boycotted?

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The Characteristics of the Pious Wife by Shaikh Abdur-Razzaaq

Some Beneficial Points Taken from A Small Risaalah Titled: ‘‘The Characteristics of the Pious Wife’’ Written By Shaikh Abdur-Razzaaq Bin Abdul Muhsin Al-Badr (may Allaah preserve both the father and his son).

After praising Allaah and sending the peace and blessings of Allaah upon the Prophet, his family and companions, Shaikh Abdur-Razzaaq (hafidha-hullaah) stated:

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Concerning the Correct understanding of: Laa Inkaar fee Masaa-il Al-Khilaaf

There is no inkaar (renouncement/disapproval of one another) in those affairs of the Religion in which the (scholars) hold differences of opinion

Some people are under the illusion that what is intended by this statement, is that it is not permissible to disapprove of (one another) with regards to any affair in which difference of opinion is held. So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding necessitating the closure of the door of enjoining good and forbidding evil.

The scholars hold differences of opinion in most of the masaa-il; and that which is correct with regards to this statement (Laa Inkaar Fee Masaa-il Al-Khilaaf) is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). And the basis upon which this is founded is that the issues of khilaaf are of two categories;

The First Category Of Khilaaf:

They are those issues of khilaaf in which there is proof necessitating that it be taken as the final (affair). So here, the proof must be taken and the other statement/opinion in opposition is discarded.

And whoever follows the statement/opinion that is established to be in opposition to the proofs, then he is to be renounced/disapproved of.

The Second Category Of Khilaaf:

It is those issues of khilaaf in which the proof has not been manifested for it to be taken as the final (affair). It is an affair in which the evidences are either at contention or the views are at variance. This is an issue of ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement/opinion that carries more weight.

This second category of (khilaaf) is what is intended by the statement (Laa Inkaar Fee Masaa-il Al-Khilaaf), which some people have understood in an unrestrictive manner. [1]

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