Tag: shaykh bin baaz

“No scandalmonger will enter Jannah” Explained by Shaykh bin Baz – rahimahullah –

بسم الله الرحمن الرحيم

Question: Direct us and explain to us, may Allah reward you, the statement of the Messenger صلى الله عليه وسلم: “No scandalmonger shall enter into Al-Jannah”, even though the one who commits this an-nameemah [scandalmongering] might be a Muslim and Mu’min, all praise due to Allah?
Shaikh Ibn Baz: This is from the angle of al-wa’eed [threatening with punishment] in order for the scandalmonger to be threatened. “No scandalmonger shall enter into Al-Jannah” is from the angle of threatening the individual while he is a muwahhid [person of tawheed], a Muslim. If the person is a Muslim and a muwahhid, in such a case entry into Al-Jannah is hoped for him. Great reward is hoped for such a person.However, it is feared that this sin [scandalmongering] may prevent him from entering into Al-Jannah for a certain period of time. And [it is feared] that he may enter into The Fire for a certain period of time. As is the case with all the sinner.For indeed, the sinners are under the will of Allah; if Allah wills, he’ll forgive them and enter them into Al-Jannah from the outset. And if he wills, he’ll punish them in the Fire for a period of time that corresponds to the degree of their sins. Then, after the purification and cleansing of their sins, Allah shall take them out of the Fire [and bring them] to Al-Jannah, as Allah – exalted be He – has said:

“Indeed Allah does not forgive that partners be set up with Him. And He forgives what is less than that to whomsoever He wills” [An-Nisaa: 48]

And it is established in the authentic mutawaatir [unquestionably and unanimously true and accurate] Prophetic traditions that some of the sinners shall enter the Fire and be punished in the Fire to the degree of their sins. And that their periods of time in the Fire shall differ. Their periods of time therein shall vary. So, once they have been purified, they’ll exit the Fire and enter into Al-Jannah.

Therefore, it is necessary to be cautious against all sin, whether it is scandalmongering or anything else. And the scandalmonger is he who carries and conveys the statements of others. He conveys the statements that will bring about trouble. [He/she will say]: “So and so said such about you, so and so a female said such to you”, until he brings about evil. He reports the statement of Zaid to ‘Amr. He will say: “Do you know so and so spoke about you”, “Do you know so and so spoke about you all” “Do you know so and so a female spoke about you all”, until there occurs enmity and malice. This is an-nameemah [scandalmongering].

[As for] al-gheebah [backbiting], it is to mention of your brother what he dislikes. Backbiting is if one says: “So and so does such and such, so and so drinks wine, so and so is disobedient to his parents, so and so breaks the ties of kinship, so and so is bad to his neighbours”, i.e. [a person] mentions things which [the other] dislikes to be mentioned about himself. This is what is called al-gheebah [backbiting] and it is that you mention of your brother what he dislikes.

And the scandalmonger carries and conveys the statement of Zaid to ‘Amr saying: “Do you know so and so says such and such about you”. He informs his neighbours: “Do you know that so and so says such about you all”. So if he says “Do you know that so and so says such about you all”, then to his companions “Do you know that so and so says such about you all”, up until he kindles the fire [of discord] between them. This is an-nameemah [scandalmongering].

We ask Allah for wellbeing.

Translated by Abu Arwa Ali

What affirms the entrance [beginning] and exit [end] of the month of Ramadan?

 

Shaykh Bin Baz was asked:

 

What affirms the entrance [beginning] and exit [end] of the month of Ramadan? And what is the ruling upon the one who sees the new moon by himself for the beginning or ending of the month?

 

The entrance [beginning] and exit [end] of the month is confirmed by 2 trustworthy witnesses or more, and the entrance of the month is confirmed by 1 witness alone because it is confirmed from the prophet that he said;

 
“…and if 2 witnesses testify then fast and break the fast”

 

and it is established from the prophet that he commanded the people to fast upon the testification of ibn Umar and by the testification of the bedouin, and he did not request another witness.

And the wisdom in that and Allah knows best, is caution in the religion in the entering and exiting of the month as the people of knowledge have stated. And whoever sees the new moon alone [himself] in the entering or exiting of the month but his testification is not acted upon then in that case he is to fast with the people and break his fast with the people and he is not to act upon his own witnessing of the new moon based upon the more correct opinion of the scholars due to the statement of the prophet;

“fasting is the day you all fast, and the opening of the fast is the day you all open it and the day of slaughtering is the day you all slaughter”
 

Majmoo Fatawa Shaykh Bin Baz volume 15 page 62

Abu Muadh Taqweem Aslam Nelson

What if he finds out that he did not pray towards the Qibla?

Question:

What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?

 

Answer:

If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5] 


Correcting the statement “We Correct the People of Innovation but don’t Disparage Them”- Shaykh Bin Baaz & Others

Many people who wish to blur the lines between the people of sunnah and people of bid’ah (innovation and misguidance) make the statement “We should correct the people of innovation and desires only. We shouldn’t be too harsh, revile, boycott or criticism them.”

They intend by this, that the person of Sunnah lowers his guard against innovation, making them susceptible to absorbing doubts and innovation and corrupting his religion. Below are a few statements from the scholars addressing this doubt.

Salafi Centre


Shaykh Ibn Baz (rahimahullaah):

 “Indeed, criticism from the scholars and disparagement of him whose disparagement is obligatory is from the angle of sincere advice to the Ummah, and warning from his innovation or his deviation is a designated matter, just as the scholars of Islaam have done previously and continue to do so…”

Shaykh Ibn Uthaymeen (rahimahullaah) was asked regarding the errors of Ahl al-Bid’ah, “We correct but do not disparage”, so he replied,

 “This is an error, rather we disparage the one who is stubborn against the truth.” And he said, “When the opposition is in the issues of belief, then it is obligatory for it to be corrected, and whatever is in opposition to the way of the Salaf, then it is obligatory to show rejection against it and to warn against the one who traverses upon that which opposes the way of the Salaf in this field.”

Shaykh al-Fawzan (hafidhahullaah) was asked about the principle, “We correct but do not disparage”, he responded,

“This principle has no basis, I say this principle has no foundation, it is binding to disparage the people of falsehood.”

And he was asked about the principle, “It is permissible to declare as erroneous but is unlawful to revile.”

So he responded,

 “This is just like (the principle) “we correct but do not disparage, it is the very same!”

Shaykh Zayd al-Madkhalee (hafidhahullaah) was asked about the principle, “We correct but do not disparage”, he responded,

“This principle is not from the principles of the Rabbaani Scholars, those whose knowledge is relied upon. Rather, the principles of the Scholars knowledgeable of the purified legislation of Allah, both previously and in what continues is correction of that which is deserving of correction and appraisal of the one who is deserving of appraisal and disparagement of the one is deserving of disparagement in lit of the principles connected to this serious topic. This is what Ahl as-Sunnah wal-Jamaa’ah, the Righteous Salaf and their followers traverse upon until the Day of Judgement, and the books of al-Jarh wat-Ta’deel are not remote for (our) minds. Further, this principle contains deception of those whose knowledge of the legislation and its avenues is scant… And this is an error and the person in question is either ignorant, so it is obligatory to seek knowledge truthfully or he is a deceiver and one who is misguided the people, so Allaah is sufficient (over him) and we ask Allaah to guide him and return him to the truth with a beautiful return, aameen.”


Source: Siyaanat-us Salafi: Pages 203-205

Translated by Abu Iyaad Amjad Rafeeq

Muslim Greeting when Ramadhan Approaches – Shaykh Bin Baaz

Shaykh Bin Baz rahimahullah was asked:

Question:

 Are there any specific legislated affairs with which the Muslim greets Ramadhaan?

Answer:

The Month of Ramadhaan is the best of the months of the year, because Allah-Subhaanahu- has specified it by making fasting obligatory in it, and by making it the fourth pillar from the pillars of Islam. He also legislated for the Muslim that he prays the nights of Ramadhaan, as the Prophet (sallallaahu alaihi wa sallam) said:

“Islaam is built upon five, The testification that none has the right to be worshipped in truth except Allah and that Muhammad is his Messenger, the establishment of the prayer, the giving of obligatory charity, fasting the month of Ramadhaan and performance of Hajj.” 1

And he (Sallallaahu alaihi wa sallam) said

“Whoever (establishes the month of Ramadaan –by fasting and performing all types of righteous action) with the belief (that it is legislated by Allaah), and hoping for reward, He (Allah) will forgive him for his previous sins.”2

I do not know of any prescribed thing for the receiving of Ramadhaan except that the Muslim receives it with happiness, being delighted and rejoicing, (and) that he thanks Allah for the coming of Ramadhaan and that He has given him success by making him from those who are alive and those who compete in righteous actions.

For indeed the coming of Ramadhaan is a tremendous blessing from Allah, (and) because of this the Messenger (sallallaahu alaihi wa sallam) use to give his companions the glad tidings of the upcoming Ramadhaan and clarified to them its virtues, and that which Allah has prepared a great reward for those who fast and stand (in voluntary prayer at night). Allah has legislated for the Muslim the greeting of this month with sincere repentance and that in preparation for his fasting and standing, he should have a sound intention and a genuine firm resolve (for fasting, praying and performing all types of righteous actions).


1 Bukhaari and Muslim

2 Bukhaari and Muslim

 Source: Majmoo Fatawa of Shaykh Bin Baz Volume 15 pgs 8-9

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]