Sunday, August 5, 2012
Friday, August 3, 2012
Thursday, July 26, 2012
Friday, July 13, 2012
Q&A Session with Sheikh 'Ubaid al Jabiree (march 2012)
Question and Answer session with
Sheikh 'Ubaid al Jabiree
(Riyadh, K.S.A March 2012)
بسم الله الرحمن الرحيم
From the great blessings of Allah Ta'ala which He
has bestowed upon mankind is the presence of the people of knowledge. They are
those who bring clarity to matters which are unclear, they bring guidance to
those who have gone astray, and they call to the path of their Lord, while many
others call to the path of shaytan. The scholars are the carriers of knowledge
and their presence is a clear indication that Allah Ta'ala wants good for
mankind. Allah 'Aza wa Jel said:
وَإِنْ
مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ
{There is no
nation except that a warner has been sent to them.}
Surah
Fatir:24
And He likewise said:
وَمَا
كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا
{We will not
punish until We send a messenger}
Surah al
Isra:15
The scholars are neither prophets nor messengers. Rather,
they are those who carry the message of the messengers. This is especially noteworthy
due to the fact that Allah will not send any another messenger after the death
of the Prophet Muhammed (صلى الله عليه و سلم).
The Prophet ((صلى الله عليه و سلم
said concerning the high status and virtue of the scholars:
إِنَّ
الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ
"Indeed
the scholars are the inheritors of the prophets." [Sunan Abee Dawood]
In light of this reality, it is from the endless
blessings of our Lord and His great wisdom that He would decree that a group of
people would continue to spread the pure call of Islam. These individuals are none
other than the scholars. This realization of their noble task should increase
us in our gratitude toward our Creator and should increase our respect and
reverence for the scholars.
From amongst those whom Allah 'Aza wa Jel has
blessed to be from the present carriers of the pure call to Islam is our
beloved scholar and father Sheikh 'Ubaid bin 'Abdullah bin Sulaiman al Jabiree.
He is certainly from those who bring clarity to the Muslims far and wide and
indeed Allah has blessed him to teach, advise, warn and assist the Muslim
ummah. He is a man who has dedicated his days and nights to the service of
spreading Islam, and anyone whom Allah has given clear vision would testify to
this reality. His lessons and speeches are filled with knowledge,
understanding, wisdom and fatherly advice. Hence we beseech Allah Subhanahu wa
Ta'ala and ask Him to increase our Sheikh in firmness up the truth, wisdom,
understanding, and strength so that he can continue to teach and benefit us
with that which Allah has bestowed upon him. We likewise ask Allah to guide
those whom hold the Sheikh in low esteem and speak ill of him.
A few months ago (March 12, 2012) the people of
Riyadh had the wonderful opportunity of being visited by our beloved Sheikh
'Ubaid al Jabiree. His trip was hosted by Sheikh 'Ali bin Yahya al Hadadee and
it was attended by many students of knowledge and even other scholars, the
likes of Sheikh Muhammed bin Ramzan al Hajiree who travelled from Jubail city
to meet Sheikh 'Ubaid and greet him with love and respect (as scholars from
Ahlu Sunnah do with one another). During the Sheikh's visit he (as usual) spent
several days teaching and benefitting the brothers and sisters. During his stay
I had the opportunity to visit him in his hotel room and ask a few questions. I
felt the need to transcribe these questions and answers so that others who
weren't present can take part in the knowledge and wisdom of the Sheikh. Below,
you will find the written questions and answers. If you find any portion of
benefit, certainly it is from Allah and His endless Mercy, but if you find any
mistakes, then indeed it is from the fact that I am from the children of Adam.
I ask Allah Subhanahu wa Ta'ala to shower our beloved Sheikh with His Mercy and
to grant him success in this life and the next.
Ques. 1: How do we understand the affair of a Muslim
who died upon Tawheed but he has purposely killed another Muslim? How can this
person (murderer) leave the hellfire especially due to the fact that a severe
punishment is mentioned in the Quran with the mentioning of the hellfire, and
remaining in it, and the curse and anger of Allah upon such an individual?
Please benefit us in this regard, may Allah reward you.
Ans: In the
name of Allah, indeed all praise belongs to Allah. May the peace and blessings
be upon our Prophet Muhammed and upon him family members and all his
companions. The answer to your question comprises several aspects, the first of
them:
Murder with intent which takes place between two
believers is considered from the major crimes and sins. The proof for this is
the statement of Allah:
وَمَنْ
يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ
اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا
{And whoever
intentionally kills a believer, then his punishment is remaining in the
hellfire, the anger of Allah and His curse, and indeed Allah has prepared for
him a tremendous punishment.} Surah al Nisa:93
The Sunnah has also warned the believer from
purposely killing his believing brother. If a person does happen to fall into
this action, then he will receive a legislated governed punishment (by way of
the rulers) in this life as long as the guardian or relative of the murdered
individual does not pardon the murderer. If, on the other hand, he pardons the
murdered, he (the guardian or relative) will receive a reward, but if he
chooses for the blood money to be paid, it would then be paid to him, but the
murderer must still repent to Allah (even if the blood money is paid).
The next affair which relates to this answer is that
Allah has named the killer the brother or companion to the guardian of the
murdered individual. Allah said:
فَمَنْ
عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ
{So whosoever
is pardoned by his brother…} Surah al Baqarah:178
Therefore Allah has named the killer and the
guardian of the murdered individual brothers to one another. Consequently, if
the killer was a disbeliever, Allah would have not named him a brother to the
guardian of the murdered individual. The third point which is related to this
answer is what is mentioned concerning 'khulood' (remaining in the hell-fire).
There are two meanings of 'khulood'. The first meaning is to remain in the
hell-fire for eternity; this meaning applies to the disbeliever and the
polytheist. The second meaning indicates dwelling in the hell-fire for a long
period of time. This applies to the person who meets Allah while indulging in a
major sin which he has not repented from, such as purposely killing another
believer.
There are two punishments for intentional killing;
the first of these punishments is expiated by way of repentance, which expiates
the punishment that a person would receive on the Day of Judgment. The second
punishment, which is conducted by the ruler, this punishment can only be
expiated if the guardian of the murdered individual pardons the killer.
And indeed Allah knows best.
Ques. 2: If a
Muslim falls into a sin or an innovation, is it mandatory that other Muslims
advise him before abandoning his company?
Ans.: Yes,
it's mandatory that he is advised. If the sin or the innovation was performed
privately, the advice would likewise be performed privately. But if, on the
other hand, they were performed publicly, the repentance would likewise be
performed publicly. If the advice has benefitted the individual, and he has
returned to obedience and repented to Allah, this is what is intended by the
advice. But if he doesn't repent, it then becomes mandatory that he is avoided.
Hajar (avoidance or abandonment) is of two types. The first is titled hajar al wiqaee; is that if one is harmed in his religion or his
worldly life by another Muslim, it is allowed for him to abandon that person.
The purpose of this type of hajar is to protect oneself from that person's
evil, and therefore, in this case you would not visit him, nor invite him, nor
greet him, in order that he may be admonished. The second type of abandonment
is the general type. This type is initiated by the person who has authority
from amongst the people of knowledge and reverence in a particular country.
These individuals are the ones who have the authority to initiate a general
abandonment and instruct others to do the same. This category of abandonment is
not to be initiated by the general student of knowledge.
There is another matter related to this answer,
which is, the general abandonment should be looked at in detail. Is the goal in
which it is initiated met, or does it lead to evil? If the people of sin, evil,
and innovation are those who possess strength and they are more in number, then
they should not be abandoned with the general abandonment. For example, the
people of the Sunnah in Iran, they are not advised to abandon the Rafidah with
the general abandonment; it may be even difficult to perform hajar al wiqaee there because the Rafidah
are the people with strength and authority there. If, on the other hand, the people
of the Sunnah possess strength and numbers, it then becomes legislated that
they debase the people of innovation and they do not show them any respect.
They should abandon them, show sternness toward them and debase them by all
means, in order to protect the Muslim ummah from these people, and by doing
this, they will become humiliated.
Ques.3: How
do we understand that some scholars praise an individual, but other scholars of
the Sunnah warn against that same individual?
Ans: This
situation has two ways of occurring, or three.
1. The scholar who praised this individual is
unaware of what or why the other scholar has dispraised him, and therefore he
continues to view him as someone reliable and trustworthy until knowledge comes
to him about the reason for dispraise. Once knowledge does reach him, he will
never persist to praise this individual. That which is known from the scholars
of the Sunnah is that if reason for dispraise is justified, they will not
hesitate to do so. An example of this is the story where Imam Ahmed abandoned
Dawud bin 'Ali (may Allah have mercy on the both of them), and he (Imam Ahmed)
refused to visit him. What was his reason for doing so? Because Imam Muhammad
bin Yahya al Dhuhlee (may Allah have mercy on him) wrote a letter to Imam Ahmed
informing him that Dawud bin 'Ali held the belief that the Quran was created,
and Imam Ahmed accepted this information because he held Imam Muhammad bin
Yahya to be trustworthy and reliable. He (Imam Ahmed) did not seek proof from
Imam Muhammad bin Yahya because he held him to be reliable, he likewise did not
say: Do others agree with you in that which you have mentioned about Dawud bin
'Ali?
This story clarifies the falsity of the belief that
there must be a complete consensus of the scholars in order to justify the
dispraise of an individual. This (false opinion) is one of the foundations
which is supported by the followers of 'Ali bin Hasan al Halabi.
2. The praise is limited (to a specific action or
characteristic of the dispraised individual). This form of praise does not
contradict what has been mentioned of dispraise of the person. That which
contradicts the dispraise is a general, broad praise. For example: If an
Ash'aree, Matroodi, or even a Mu'tezillee was correct in a number of his
statements, we would say that his statements are correct and true and we are
grateful to him because of his correctness.
This praise is limited to his statement of truth,
and it is not a general, broad praise. As for the general praise, the people of
the Sunnah do not apply this type of praise to the people of innovation because
doing so would bring about confusion to the one who hears or reads such praise,
but as we mentioned previously, this could possibly take place if the
information pertaining to the dispraise of an individual has not yet reached
the scholar, or it has actually reached him but it was presented in a manner
which is unclear. However, if the clear, certain proof has reached the scholar
who is upon the Sunnah that a particular person has been dispraised, he would
indeed not hesitate to agree, as I previously mentioned to you, and the proofs
to support this are many.
3. There is in fact another possible situation, and
that is the methodology implemented by the Ikhwan al Muslimeen. These
individuals hold a (deviant) belief and that is that they assist and support
one another regardless of their differences in beliefs and practice, and this
very belief allows them to praise every individual. They may dispraise him or
admonish him for certain actions, but in general, the hold him to be reliable
and trustworthy. This belief is in contradiction to the methodology of Ahlu
Sunnah (the people of the Sunnah). Ahlu Sunnah hold the belief that a person
can leave the fold of the Sunnah due to falling into an innovation. This aspect
of methodology was mentioned by Imam Ahmed in his beneficial book titled: Usool
al Sunnah. He stated:
“And from the
Sunnah is that which if a person does not believe and adhere to it, he will not
be considered from the people of the Sunnah.”
Therefore it is mandatory that a person adheres to
all of the aspects of the Sunnah which he has knowledge of. Hence, if a person
abandons a Sunnah that he is aware of, and instead chooses to practice an
innovation, while being fully aware of it, he is certainly not considered a
person of the Sunnah.
Ques.4: Is it
mandatory that a student of knowledge holds a degree from an Islamic university
or a recommendation from a scholar, if he wishes to teach the religion to the
people?
Ans: If these
two matters (degree and recommendation) are present, then it is good and a
blessing, but if they are not present and the people are in need of this
individual teaching them, because there is no one else who can take his place,
then there is no problem in allowing him to teach the religion of Allah 'Aza wa
Jel. This is allowed, except if it is known that this person teaches strange,
foreign opinions that only he supports and that were not taught by the people
of knowledge. If this occurs, the people should ask the scholars about his
affair and he should be advised to abandon what he has opposed the people of
knowledge in.
Ques.5: What
is your advice for a person who has been affected by the lessons and talks of
Shadeed Muhammad, and he holds the opinion that he is upon the truth even if
the esteemed scholars and well-known students of knowledge speak ill of and
dispraise him? What is your advice for this person?
Ans: This
person is stubbornly opposing the truth. He should be advised to return to the
truth. It has been authentically proven that Shadeed Muhammad has called to
strange opinions and principals of innovation. From his strange innovated
statements is:
“Salafiyah is not a card which will enter you into
Jennah.”
He also said:
“Usool al Thalatha will not rectify the problems of
the Muslims in the West.”
He also mentioned this about other works of Sheikh
Muhammad bin 'Abdul Wahhab but I can't recall their names at this moment. No
one would defend this type of individual except someone who is stubbornly
opposing the truth similar to Shadeed himself, or someone who is unaware of his
situation.
Translator's note: It has recently
been communicated to me that some people have been spreading a rumor that I defend
Shadeed Muhammed and Tahir Wyatt! Indeed this is a blatant lie and it is far
from the truth. In fact, anyone who listened to my lessons during the fitna of
these individuals would know that I mentioned during the course of one or more of
my Sharhu Sunnah classes last year that: How could the people compare scholars
who have been teaching the religion for over 30-40 years, and calling to the
Sunnah and defending the religion to students of knowledge who have been
studying for only 10-15 years?! Indeed our scholars, the likes of Sheikh Rabee'
and Sheikh 'Ubaid have guidance and wisdom when it comes to matters of da'wah
and teaching the Sunnah to the masses. They are as Imam Hasan al Basri said:
“The Ulema know the fitna as it approaches, while
the general laymen only know it after it has hit.”
And during that time, I was constantly referring the
people back to Sheikh Rabee', Sheikh 'Ubaid, and Sheikh 'Abdullah al Bukhari
for further clarity.
What’s surprising is that I have never praised
either of these individuals (Shadeed or Tahir), not in a lecture, nor on the blog
site, nor anywhere else. Therefore, I can only attribute this accusation to the
work of the shaytan and his usage of his troops from amongst the humans. Sheikh
Rabee' mentioned concerning the enemies of Islam and their endless plots:
“It is possible that the enemies of Islam would
place within the ranks of the Salafis, individuals whom will seek to separate
and divide them. This is not strange that they would do such an action!”(Mejm'o
Khutub wa Rasail of Sheikh Rabee' vol.1 pg.481)
Another matter which is disturbing is the fact that
individuals who heard such a false statement did not seek clarity from me, or seek
justifiable proof from those spreading it. The Prophet ((صلى
الله عليه و سلم said:
مَنْ رَأَى
مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ
فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ
الْإِيمَانِ
“Whoever from
amongst you sees something wrong, should change it with his hands, if he is
unable, he should change it with his tongue, if he is still unable, then let
him detest it in his heart, and this is the weakest level of faith.” [Sahih
Muslim]
This
statement of the Prophet is by far, one of the most important elements to bring
about rectification amongst the Salafis, and it will be an effective means of
keeping the shaytan and his workers at bay. This is what our scholars have
taught us and it must be implemented in action in order to produce positive
results. It is befitting that if a person hears something foreign and strange
about a Salafi scholar, brother, neighbor or friend, that he immediately
approaches that person to seek clarity or to advise him. The likes of this was
performed by the scholars of the past and present, and an example of this is
illustrated in the following story:
It is mentioned in Siyar 'Alaam al Nubalah (vol.14
pg.10) that Abee 'Ali al Nisaburyee stated:
Me and Abu
'Awana entered the city of Basra at a time when it was being said that Abu
Khaleefah was being abandoned because he had said that the Quran was created.
When we heard this statement, Abu 'Awana said to me: We must visit him! We did
so, and upon entering upon him Abu 'Awana said to him: What do you say about
the Quran? Abu Khaleefah's face became very red and he remained silent. He (Abu
Khaleefah) then replied: The Quran is the speech of Allah, it is not created,
and whosoever states that it is created is a disbeliever. Indeed I have
repented to Allah from every sin except lying, for indeed I have never lied!
Upon hearing this I (Abu 'Ali) approached Abu Khaleefah and kissed him on his
head, then Abu 'Awana approached him and kissed his shoulder.
This is a prime example of how the Salaf dealt with
their brothers from amongst the people of the Sunnah and this is what will
assist us in correcting many of our affairs and personal differences. It's
important to mention that this narration doesn't contradict what was previously
mentioned by Sheikh 'Ubaid in the story of Imam Ahmed, because in this story
the general people were abandoning Abu Khaleefah and warning against him,
whereas in the story of Imam Ahmed a prominent scholar was warning against that
individual.
It also took place in the time of Imam Ibraheem al
Nakha'ee that a person was upon the Sunnah and upon good, and then he changed
and began to commit sins whereupon his companions abandoned him and distanced
themselves from him. When this information reached Imam Ibraheem al Nakha'ee he
said to them:
"Take your time, catch him and advise him,
don't leave him!" (Sifat al Safwa vol.3 pg.61)
Sheikh Rabee' said:
The one who is deficient, we should not belittle him
or ruin him. The one who makes a mistake from amongst us, we should not
demolish him. May Allah bless you. Rather, we should rectify the situation with
gentleness and wisdom, and we should approach him with love, concern, and all
other praiseworthy mannerisms. We should likewise advise him with true advice
in order that he returns and repents. (Mejm'o Khutub wa Rasail of Sheikh Rabee'
vol.1 pg.481)
Sheikh Saleh al Fowzan stated:
The person who intends to rectify does not seek to
publicize his brother's mistakes, nor does he speak ill of or degrade him. What
is befitting is that he sits with the one who has made a mistake or he contacts
him by way of present day telecommunication technology and speaks to him in
private. It is possible that the individual is unaware of his own mistake, and
therefore he advises him so that he can become aware of it and abandon it. Once
this takes place, (and the individual repents) the person who conducted the
advice should not inform other people. This is the manner of advice that
indicates wholesomeness and love in the hearts, and this is the type of advice
and sincerity that brings about rectification and brotherhood between the
Muslims. (Lectures in Aqeedah and Da'wah – second compilation vol.1
pg.137)
If the aforementioned advice of our Salaf is the
case with a person who used to adhere to the Sunnah and then began to change,
then what would be the case if what was mentioned about this person committing
sins or changing is not true? There is no doubt he is more deserving of this
treatment than the one who actually did change and began to deviate from the
truth![1]
Lastly, my position with regards to Shadeed and
Tahir is the same as Sheikh 'Ubaid and Sheikh Rabee'. These brothers must
return to the truth and accept and implement the advice of their fathers in the
religion. If they did so, it's possible that Allah would raise them and correct
their affairs, and if not, then they are the authors of their own tragedy. As
for me defending them, no, this is not the case, but rather I advise them to
visit Sheikh Rabee' and Sheikh 'Ubaid and seek clarity, rectification, and
understanding from them[2].
Indeed these scholars are well known for being very gentle, just, and
approachable and they certainly want good for the Muslim ummah!
I pray this short, brief clarification brings light
to this affair, and I ask Allah to guide those who invented and spread this
accusation. I likewise supplicate to Allah to bless the individual who
approached me and informed me of what was being said of lies and deception.[3]
Ques.6: It
has become apparent in our present times that many people have deviated from
seeking knowledge and instead have become very much indulged in earning wealth.
It's possible that some of them were more diligent in seeking knowledge and
performing righteous deeds before they came to Saudi Arabia. However, after
arriving, many of these individuals no longer attend the lessons of the
scholars, nor do they seek knowledge. What are the reasons for this, and what
are the remedies? May Allah preserve you.
Ans: This is
the case with many people. They are affected by laziness and boredom.
Therefore, they are in need of good, active companions in order to continue
seeking knowledge. It's possible that if this takes place, Allah will assist
them, strengthen them and give them firmness in seeking knowledge and calling
to Allah upon clarity. Indeed this is a dangerous path, the fact that a person
deviates and distances himself from the people of knowledge or does not keep in
touch with them!
Ques.7: Does
the previously mentioned person move from being a student of knowledge to being
classified as a general layman in order that the people are not mislead by his
lack of knowledge?
Ans: If it is
coupled with the fact that he no longer seeks knowledge, that people are harmed
by his statements in their religion or in their worldly affairs, this is in
fact another tragedy. If this takes place he should be spoken to firmly (in
order that he stops misinforming and misleading the people), but if he insists
on misleading and teaching deviant opinions, then he becomes from the people of
innovation and he is no longer respected.
Ques.8: How
does a person combine between earning wealth to support his family, and seeking
knowledge?
Ans: He tries
his best by designating time for study and time for earning wealth for his
family. He should likewise ask Allah to make his affair easy for him. From
amongst the companions of the Prophet (صلى الله عليه و
سلم) there were those who would take turns attending the gatherings
of the Prophet (صلى الله عليه و سلم).
If one of them attended the gatherings, he would meet with his companion later
in the day and inform him of what was taught that day, and similarly, if the
other attended a gathering, he would do the same. At times, a person may be
forced to earn wealth so that he can provide for his family in order that they
are not compelled to seek provisions from others.
Ques.9: A
female notices small or large amounts of blood one or two days before the
coming of her normal menses. Then this blood stops for a period of a day or
two, and then her menses comes and after some time she sees a sign of purity,
or at times, she doesn't see a sign of purity, but the bleeding stops. What
should she do in this case?
Ans: If she is
certain that the blood has stopped, then she is pure. The blood that she
notices before her menses, if it is connected and joined with her normal
bleeding period, then it is considered from the menses, but if on the other
hand, it is not joined with her normal bleeding, then this is considered
abnormal and therefore it is not paid attention to. This female is also advised
to visit a medical specialist to seek further clarification in this matter.
May Allah bless our beloved Sheikh and father,
Sheikh 'Ubaid bin 'Abdullah bin Sulaiman al Jabiree, and may Allah place this
deed on the scales of his good deeds on the Day of Judgment.
This is what we had to offer and our last
supplication is that all praise belongs to Allah the Lord of the Worlds.
Mustafa George DeBerry
Riyadh, K.S.A
23 Sha'ban 1433
July 13, 2012
[1]
It's important to clarify that once a person is advised but continues to refuse
to return to the truth and correct his affair, at this time we find that the
scholars of the past and present warn against the individual so that the people
are not harmed by his sin or deviation.
[2]
The correct manner, if one disagrees with the opinion of a scholar, is to visit
that same scholar and discuss the matter with him until clarity
is accomplished, not that if a scholar speaks ill of you, you instead visit
other scholars in search of their support and praise. The likes of this ill
manner of correction has been displayed in the past by:
1.
Tabligee Jama': When they were refuted by the scholars
they tried their level best to search for statements of praise from Sheikh Bin
Baz and Sheikh 'Uthaymeen.
2.
Abu Muslimah (in America) tried to do the same when
Sheikh Rabee' refuted him and warned against his deviant methodology. He (Abu
Muslimah) tried to seek praise from Sheikh Muqbil during his visit to
California.
3.
Abu Hasan al Marabee, after being refuted by Sheikh
Rabee' and others, he tried to meet with a few scholars of Madina in order to
gain their praise.
It's unfortunate that now you have students of
knowledge who, after being refuted or warned against by a particular scholar,
they refuse to approach that same scholar and rectify the matter.
Sheikh Saleh al Suhami mentioned several years
ago: It is from the ways of the Hizbees that after disagreeing with a
particular scholar, they search around for another scholar to agree with their
views.
[3]
During this same question and answer session with Sheikh 'Ubaid, when I
informed him that some people were of the opinion that I was defending Shadeed
Muhammed, the Sheikh was very astonished and he informed me that he was more
than sure that this was not true. (witnesses to the Sheikh's speech include:
his son in law Adil abu Mifta and Abu Sumayah Abdul Samee')
Saturday, July 7, 2012
One in the Summer and One in the Winter
Narrated Abu Hurairah (Radi Allaahu anhumma): The Prophet (SalAllaahu alaihe was sallam) said, “In very hot weather delay the Dhur prayer till it becomes (a bit) cooler because the severity of heat is from the raging of the Hellfire.
The fire of Hell complained to its Lord saying: O Lord! My parts are eating (destroying) one another. So Allaah allowed it to take two breaths, one in the winter and the other in the summer. The breath in the summer is at the time when you feel the severest heat and the breath in the winter is at the time when you feel the severest cold.”
[Sahih al Bukhari, The Book of the Times of As-Salat, hadeeth #536&537]
Thursday, June 21, 2012
Wednesday, June 13, 2012
Shared from a FB friend....[MAKTABAH-ALFAWAAID] That Night At The Class Of Shaykh Saalih Ibn Fawzaan al-Fawzaan (hafidahullaah) [Audio Included]
Some Information followed by some advice
First the information :
About some points noticed from last nights class
The class of our Shaykh [al-Fawzaan] (حفظه الله تعالى) took place after Salaatul-Maghrib last night. Our Shaykh (حفظه الله تعالى) sat in the place where Shaykh Waseeullah Abbas (حفظه الله تعالى) used to sit (I was informed by the man setting up the microphone that Shaykh Waseeullah (حفظه الله تعالى)
has moved further inside the Haram and the fact that he was currently
not teaching as he had gone abroad (I believe he said to Dubai, Allahu
aalim).
The chair that our Shaykh (حفظه الله تعالى) sat upon is situated between Baab Maalik Fahd and Baad al-Umrah. In the Mataaf area (area of tawaf) (which is almost adjacent to the secound corner of the Ka’bah afer Makam al Ibriam. Although last week our Shaykh (حفظه الله تعالى) sat inside the Masjid adjacent to this point.
Shortly before the salah (by about 15 minutes) our Shaykh (حفظه الله تعالى) came to where he would be delivering his class and sat down just in-front of the chair (not on the chair). Usually, in the Haram you see the Mashaykh who teach there wearing the Arab light cloak over their thawb. Shaykh al-Fawzaan (حفظه الله تعالى) was
not wearing this at the time of entry in to the Mataaf area and as such
only a handful of people recognized him and approached him to give him
salam.
Our Shaykh (حفظه الله تعالى) sat making dhikr of Allaah (سبحانه و تعالى).
Look at the wisdom of our Shaykh (حفظه الله تعالى), had
he been wearing the cloak a considerably larger number of people would
have approached him due to the fact that their attention would have been
drawn to him.
I
roughly counted the number of people that approached the Shaykh in the
time between his sitting down and the prayer starting and it was no more
than about 10-15 people (approximately).
The adhaan was given and our Shaykh (حفظه الله تعالى) got up to pray 2 rak’ah with such humility. His lips moving ever so gently as he prayed.
The Iqaamah was given and we prayed Salatul-Maghrib. Upon completing the salah our Shaykh (حفظه الله تعالى) sat
in his place on the floor making the legislated adhkaar. The Imaam
started a Janazah prayer and the Shaykh immediately got up and joined
the prayer.
I swear by Allaah, our Shaykh (حفظه الله تعالى) looked radiant.
He
delivered the class in his usual impeccable manner as you will be able
to here in the lecture provided in the link above. His class continued
the way up to the adhaan being given for Salaatul-Isha and then
for about 10-15 minutes after Salaatul-Isha he continued answering
questions, although this part of the question and answer session
unfortunately was not recorded by myself or the brother who produced the
recording that is on the website of our Shaykh (حفظه الله تعالى).
One thing that I noticed from the Shaykh (حفظه الله تعالى) was that he did not allow people to kiss him on his forehead and when people try to do this it is possible to see that he is not happy with this and forcefully pushes them away.
PLEASE NOTE IN YOUR MIND THE FOLLOWING POINTS OF ADVICE :
And these are some very important points :
Remember when you are faced with an opportunity to meet the likes of our Ulema. Do not behave like a pack of wolves going in for the kill.
What do I mean by this? In our desire to meet the Mashaykh, which often only lasts for a few seconds (as the Shaykh is leaving the venue, or to the point where he exits the Masjid). We
start crowding around the Shaykh, pushing and shoving the other
brothers in order to get an opportunity to shake his hand or kiss his
forehead without taking anything else In to consideration, especially
the rights of the Shaykh.
These men (our Mashaykh) are the inheritors of the Prophets, do we really understand this point!
Do
we understand that they are carrying the most valuable commodity in the
world, ILM of the religion of al-Islaam. Be careful not to damage
these precious vessels with your reckless behavior my brothers!
I would advise all of the brothers that read this email to remember this.
If Allah gives you an opportunity to meet our Mashaykh then be gentle and patient and you will (إن شاء الله) be able to shake his hand.
Seeing the behavior of the brothers around our Shaykh (حفظه الله تعالى) made me very upset.
Shaykh al-Fawzaan (حفظه الله تعالى) is a very old man and it is not befitting that we force ourselves upon him in this manner, or upon any of the Mashaykh. Would you deal with your own own father or grandfather in this manner?
We need to understand better the manners of dealing with the Mashaykh
As our Shaykh (حفظه الله تعالى) left
the Mataaf area people started to chase him and within a few feet of
where he was sitting it became almost impossible for the Shaykh (حفظه الله تعالى) to leave with ease.
We need to remember that our Mashaykh need to be respected and this is not the way to behave with them.
I remember on one occasion something similar happened with Shaykh Waseeullaah Abbas (حفظه الله تعالى) at
that time the Shaykh had not had surgery on his knees and was walking
with a walking stick (very slowly). People started pushing a shoving
each other to meet the Shaykh and made it difficult for him to leave the
Mataaf area.
Once
we managed to get the Shaykh out of the Mataaf area there were only 4
or 5 people around him. I approached the Shaykh and asked him if I
could accompany him on his way out which he allowed. Have met the
Shaykh previously I asked him several questions without any interruption
up until we arrived at his car.
Not to make this email really long.
Talk is cheap and actions speak louder than words
Some
people may not like what I have said above. But you will have to agree
that unfortunately, this is how many of us behave and sometimes the
truth is a bitter pill to swallow. We all talk about being gentle, do
you not think the we need to be the most gentle with our Mashaykh?
Next time you meet someone from Ahlul-Ilm try to remember the advice of your brother, for the sake of Allah.
May
Allah protect our Mashaaykh from Ahlus-Sunnah and may He increase us in
our understanding of how to fulfil their rights upon us, ameen!
أخوكم
أبو بلال نعيم بن عبد المجيد
Tuesday, June 5, 2012
Wednesday, May 16, 2012
mufti of saudi arabia stressed that marriage is not mere fulfillment of desires, rather its purpose is security, love and stability.
The Respected Mufti and President of The Committee of Senior Scholars and The President of The Standing Committee for Islamic Research and Fatawa, Abdul Azeez Ala Sheikh stressed that marriage is not mere fulfillment of desires, rather its purpose is security, love and stability.
He mentioned:
Some Muslims posses a misconception regarding marriage, in opposition to its correct and actual purpose. Several people view marriage as mere fulfillment of desires, and they complete the Islamic contracts for doing so, but their intention is neither stability nor continuation, rather they wed with the hidden intention of divorce. Meaning, they wed for a specified amount of time, even if they don’t inform of this intended time period, but they marry for the purpose of fulfilling a desire and they don’t intend to comfort the female (through stability), instead they consider marriage mere pleasure that will lead to separation and replacement of the female. This individual is a husband that has the intention to divorce. This is what is present in his chest and he only desires the female to fulfill his desires. This action is considered deception, deceit, and dishonesty toward the female. If a man approaches one who performs this type of action and requests to marry his own daughter or sister, and he knows that this individual only wishes to enjoy her for a limited time, he would not allow this person to marry his daughter or sister. But you find the same individual doing this to other people’s daughters and sisters! He does what he likes! All of this is deception, dishonesty, lies and trickery. Due to this, Islam has forbid Mut’a marriage. This is the type of marriage that is agreed upon and confined to a specific number of days over a specified period of time. This form of marriage is impermissible because of the dangers involved in it.
The Mufti continued to say:
That which a person does not like for his own daughters and sisters, he should not like for the daughters and sisters of other Muslims. Some individuals travel to certain places solely for the purpose of finding marriages limited to a particular number of days or months. They view that this kind of marriage contract makes matters easy, and they fall into much evil in doing so. Some people marry several women, then divorce them and remarry others before the completion of the first’s waiting period, and by doing so, they marry within one month more than 10 women without showing any attention to Islamic contracts and procedures.
The Mufti continued:
It is incumbent upon a Muslim to have understanding and awareness. His goal should not be mere fulfillment of desires without abiding by Islamic rules and regulations. It is incumbent upon him to act in accordance with correct Islamic character and mannerism. He should treat the daughters and sisters of others, just as he would treat his own, and deal with others as he would deal with his own. If a person holds it permissible for himself to destroy the daughters of others and not to abide by Islamic legislation in their regard, but he does not desire this for his own daughters, then why would he himself do such and action?! Where is justice and fairness?!
Regretfully, there are some Muslims that make permissible what is forbidden by Allah. They marry several females in a (small amount) of days, doing so with the intention of divorce. They seek this enjoyment in the summer, winter or other than that. All of this is forbidden in Islam. Islam intends for us to be just in our contracts and dealings, and it intends for us to view the daughters of others as we view our own daughters and sisters, and that we are truthful in our dealings.
source: Madina Newspaper
Translator’s note: What is surprising these days, is that this action or evil intention is not only present in males, but has spread to females. These days, you find females marrying with the goal and intention of “trying him out”, removing the modesty and shyness that a female should possess. May Allah correct the men and females of this Ummah.
Mustafa George
Ruwais, Untied Arab Emirates
Tuesday, May 8, 2012
Saturday, April 28, 2012
Sunday, April 22, 2012
أنيسة بنت بنجامين
http://anisabintben.posterous.com/
May this page grow containing beneficial knowledge, ameen.
May this page grow containing beneficial knowledge, ameen.
Thursday, April 12, 2012
An Occupied Space Cannot Contain Two Opposites
A beautiful example of the contents of the Heart by the great scholar, Imaam Ibnul-Qayyim al-Jawziyyah.
[1] Narrated by Sa'ad Ibn Abee Waqqaas in Saheeh Muslim, Kitaabush Shi'ir (Book of poetry) (27/5610).
"It is better for your mouths to be full of pus until it makes it go bad than to be full of poetry."
For a space to accept what is being put in it, it has to be emptied of the opposite. The same way this is relevant with individuals and objects, it is also true for beliefs and wills. So, if the heart is occupied with loving and believing in falsehood, then it has no space for loving and accepting the truth. Just like if a tongue is busy uttering what does not have benefit, then its owner will not be able to utter what has benefit for him except if he stops talking about what is useless. Also if the different body parts are busy doing what is not obedience then it is not possible to keep them occupied in doing what is obedience except if he (the owner) frees them of the opposite. In the same way, a heart full of loving other than Allaah, wanting him, longing to meet him, and enjoying his company cannot be occupied with love for Allaah, wanting Him, longing to meet Him except by emptying it (the heart) from attachment to anything other than Him (Allaah). And the tongue cannot move to remember Him nor can the body parts move to His service except if he (the owner) frees them from mentioning and servicing other than Him. So if the heart is full of occupation with creation and sciences that do not have benefit then there is no space for being occupied with Allaah and knowing His Names, Attributes, Laws. And the secret of that is that the Isghaa (listening in concentration) of the heart is like the Isghaa (listening in concentration) of the ears, so if he listens to other than the Hadeeth (meaning speech , words, subject) of Allaah, then there will be no room to listen to or understand the Hadeeth of Allaah. Just like if he is inclined in love towards other than Allaah then he would have no room to incline in love towards Allaah. If the heart utters other than the remembrance of Allaah then it will not have any space to utter His remembrance by using the tongue. And that is why we find in an authentic narration from the Prophet (sallallaahu 'alayhi wa sallam):
"It is better for your mouths to be full of pus until it makes it go bad than to be full of poetry." [1]
So he made it clear that a mouth can be full of poetry and therefore it also becomes full of doubts, fictions and unexisting measures. Also the sciences that have no benefit, jokes, comedies, stories and so on. If the heart is full of that, then when the truths of the Qur`aan, and the sciences that can make it experience its full function and happiness, come to him, it will not find any space for itself and no acceptance (from it), so it bypasses it (the heart) and moves to another place. If you give advice to a heart full of its opposite, it will not find a way in and (the heart) will not accept it. It does not enter inside but it only passes by briefly and not from the inside. That is why it was said:
"Clean your heart from other than Us , and you will find Us
For our Highness is compatible with every clean heart
And patience is a chest for the treasure of being associated with Us
He who makes the chest compatible wins its treasure."
Footnotes:
[1] Narrated by Sa'ad Ibn Abee Waqqaas in Saheeh Muslim, Kitaabush Shi'ir (Book of poetry) (27/5610).
Thursday, April 5, 2012
Tuesday, April 3, 2012
Thursday, March 29, 2012
Have You Not Seen How Your Lord Dealt With The Owners of the Elephant?
Have You Not Seen How Your Lord Dealt With The Owners of the Elephant?
سورة الفيل
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ ﴿١﴾ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ ﴿٢﴾ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ ﴿٣﴾ تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ ﴿٤﴾ فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ ﴿٥
Surah 105, Al-Fil, of Noble Qur'aan
In the Name of Allaah, the Most Gracious, the Most Merciful.
“Have you not seen how your Lord dealt with the Owners of the Elephant?”
“Did He not make their plot go astray?”
“And He sent against them birds, in flocks (Ababil).”
“Striking them with stones of Sijjil.”
“And He made them like empty fields of stalk ('Asf, Ma'kul).”
This is one of the favors Allaah did for the Quraysh. He saved them from the People of the Elephant who had tried to tear down the Ka'bah and wipe out all traces of it's existence. Allaah destroyed them, defeated them, thwarted their plans, made their efforts in vain and sent them back routed.
They were people who were Christians, and thus, their religion was closer to the True Religion (Islaam) than the idolatry of the Quraysh. However, this was a means of giving a sign and preparing the way for the coming of the Messenger of Allaah (SalAllaahu alaihi was sallam). For verily, he was born during the same year according to the most popular opinion. So the tongue of destiny was saying, “ We will not help you, O people of Quraysh, because of any status you may have over the Ethiopians (Abyssinians). We are only helping you in order to defend the Ancient House (the Ka'bah), which We will honor, magnify and venerate by sending the unlettered Prophet, Muhammad (SalAllaahu alaihi was sallam), the Finality of all Prophets.”
**For the translated story of the People of the Elephant, refer to Tafsir Ibn Katheer, pgs. 589-598 [Darussalam]**
Tuesday, March 27, 2012
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