Salaficentre Appeal 2019
Masjid Appeal 2019

The Forbidden Suspicion

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

Allaah (The Most High) said: ”O you who believe! Avoid much suspicions, indeed some suspicions are sins”. 49:12

Imaam as-Saa’di (rahimahullaah) said: Allaah (The Most High) has forbidden much evil (sinful) suspicion towards the believers, because some suspicions are sins.  And that is like the suspicion devoid of reality and factual evidence, and like the suspicion accompanied by much forbidden speech and action. For indeed, the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible/befitting.


[Source: Tafseer As-Sadi]

 

 

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The True Faqeeh [A person bestowed with understanding in the religion]

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

 

Shaikh Muhammad Baazmool (hafidha-hullaah) stated:

Indeed, the Salaf did not designate the name faqeeh, except to the one whose knowledge was accompanied by action, as when Sad bin Ibraaheem was asked, ”who amongst the people of madina was most superior in understanding”, he said, ”the one with more taqwah.”   Farqad As Subkhee asked Hassan al Basree about some affair, so he answered him. Then he (farqad) said, ”Indeed, the fuqahaa are in opposition to you”. So Al Hassan said, ”may your mother be bereaved of you O Farqad, and have you seen a faqeeh with your eyes? Rather a faqeeh is one who abstains from the dunyah and has a fervent desire for the Afterlife.  He is one who has insight in his religion and is constant in the worship of his Lord. He neither speaks ill of the one above him nor does he mock at the one below him, and he does not look for a gain from knowledge Allaah has bestowed upon him”.  Some of the Salaf said: Indeed the faqeeh is the one who neither makes the people despair of Allaah’s mercy nor does he make them feel secure of Allaah’s plan, nor does he call to the Qur’aan and desires what is in opposition to it.


[Source: Al-Haqeeqatus Shar-iyyah Fee Tafseeril Qurýaanil Adheem Was-sunnatil Nabawiyyah. (Page: 138-139]

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The Means And Their Outcomes – ibn Taymiyyah

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

 

 Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

‘’The performance of good deeds has praiseworthy outcomes internally and externally, and likewise sins have (evil outcomes internally and externally). Allaah (The Most High) created the means to this and the means to that, just as He (The Most High) made poison a means to falling ill and death.  The means towards (performing) evil have their means to preventing their occurrence.  Repentance and righteous actions wipes away evil deeds and calamities in the worldly life are an expiation for evil deeds.’’


Source: Tareequl Wusool Ilaa Ilmul Ma’mool Bi-Ma-rifatil Qawaa-id Wad-Dawaabit Wal-Usool; by Imaam as-Saa’di (rahimahullaah)

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Trustworthiness (In Religion) Is Not Merely Affirmed through Fine Physical Appearance (in one’s clothing and Islamic personality)

Ya’qoob Ibn Sufyaan (rahimahullaah) said

“I heard a person saying to Ahmad Bin Yoonus (rahimahullaah): “Is Abdullaah Al-Umariy a weak narrator of hadeeth?”

He (Ahmad) said “Indeed, he is weak. He is a Raafidi who harbors hatred towards his forefathers; and had you seen his beard, his graceful and fine physical (appearance), you would have conceded that he is trustworthy.””

Al-Haafidh Al-Khateeb al Baghdaadee (rahimahullaah) said: “So Ahmad Ibn Yoonus used this as a proof that Abdullaah Al-Umari (appeared) trustworthy through that which was not a proof; because fine physical appearance is something shared between a trustworthy person and a disparaged person.”

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated in Ar-Radd Alal-Bakri “These ones (i.e. Bakri and others like him) have a religious and righteous appearance, but they are not from the people of knowledge; those who (possess) knowledge of the rulings of the religion and whose statements are accepted regarding the prescribed duties in Islaam and knowledge (regarding) what is lawful and unlawful. They (i.e. Bakri and those like him) neither have any legislated proofs with them nor a transmitted (text) from an approved scholar…”


[Source: Quoted by Shaikh Abdullaah Bukhaari in At-Taliqaat Ar-Radiyyah Alal Mandhoomah Al-Bayqooniyyah: Lecture number 1]

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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

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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]

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The Quran and Sunnah Upon The Understanding of The Salaf

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