Ask the people of Knowledge If You Do Not Know

"Ask the People of Knowledge If you do not know."

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

A.1 Shaykh ibn al-'Uthaymîn - hafidhahullâh - replied: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu 'alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ'î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,' so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da'wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]

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

A.2 “The difference between the Scholar and the dâ'î is clear. The dâ'î is one who strives to convey the message of the Sharî'ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring). The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ'î. However, if the Scholar is not a dâ'î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu 'alayhi wa sallam. This is because the Prophets - may Allâh's peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu 'alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws. As for the saying of some of the people that it is permissible to become a dâ'î without knowledge, then if they mean a dâ'î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ'î not having knowledge what to do da'wah with, nor having knowledge what to do daw'ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]

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

A.3 The honourable Shaykh answered by saying: “All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers. Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise. The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:- Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered. Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil. Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu 'alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]

So the Prophet sallallâhu 'alayhi wa sallam explained the unlikelihood that this person's supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:- One: Raising ones' hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11] Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.  Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication. Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu 'alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of 'Arafah, boasting to the angels about those standing at 'Arafah; and says: They come to me dusty and disheveled from all directions.” [13] However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu 'alayhi wa sallam remarked: “So how can it be answered!” Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you. Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic. Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu 'alayhi wa sallam said: “A servant's prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward. So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]

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

A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:- Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever). Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18] However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case. If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20] References 1. Related by al-Bukhârî (no.3461) from 'Abdullâh ibn 'Amr radiallâhu 'anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-'Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu 'anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-'Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu 'anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-'Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya'lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma' (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû' Fatâwa war-Rasâ'il (no.155) of Shaykh Muhammad ibn Sâlih al-'Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ' 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu 'anhu.
20. Majmû' Fatâwâ war-Ras'âil (no.341).

The Mark of Prostration (On the Forehead)

The Mark of Prostration (On the Forehead)

Question: Is there any proof that the mark that develops on the forehead from prostration is a sign of righteousness?

Answer: This is not a sign of righteousness; rather, light on one’s face, calmness in ones chest, good manners, and the like are. As for the mark that results from prostrating, it even shows up on the face on those people who only pray the obligatory prayers, from some kind of sensitivity in their skin. And it does not appear on the faces of some people who pray often and who prolong their prostrations.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah vol.8, p.330 DARUSSALAM

How will people be able to bear the Sun........

How will be people be able to bear the sun being brought close on the Day of Resurrection?

[ From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35. ]

Question:
How will the sun be brought close to mankind until it is one mile away from them on the Day of Resurrection without burning them, when if it were brought close now, it would burn the earth?.

Answer:
Praise be to Allaah. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The believer’s responsibility with regard to reports of the unseen is to accept and submit to them, and not to ask how or why. This is the foundation on which out ‘aqeedah must be built, because this is a matter that is beyond your comprehension. So you have to accept it and submit and say, “We believe. We believe that the sun will be brought close to mankind on the Day of Resurrection until it is one mile away from them. Asking any futher questions about that is a kind of innovation (bid’ah). Hence when Imam Maalik (may Allaah have mercy on him) was asked how Allaah rose above the Throne, he said, “Asking about this is bid’ah.” Similarly it is bid’ah to ask about all other matters of the unseen; man's attitude towards them should be to accept and submit. 

The answer to the second part of the question, about the sun being brought close to mankind on the Day of Resurrection: 

We say that bodies will not be resurrected on the Day of Resurrection in the form in which they were in this world, with their shortcoming and inability to bear that; rather they will be resurrected whole and complete. Hence the people will stand on the Day of Resurrection for a day which is equivalent to fifty thousand years, neither eating nor drinking. This is something which would be impossible in this world. Then the sun will be brought close to them and their bodies will be given the ability to bear its being brought close, as we have mentioned above that they will be able to stand for fifty thousand years without needing food or drink. So their bodies on the Day of Resurrection will be different from their bodies in this world. 

From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35.

The Precious Remembrance..Written by ash-Shaykh Ibn ‘Uthaymeen

http://abdurrahman.org/zikr/ThePreciousRemembrance.pdf

Causes of Victory and Defeat

Causes of Victory and Defeat

by Shaykh Muhammad ibn Sâlih al-'Uthaymîn

---

O brethren: We all must depend on Allah and observe conditions for victory, some of which are:

First: Sincerity of intention to Allah, so that we intend by our jihad raising of the Word of Allah, establishing of the Sharee`ah, and the rule of the of Book of Allah and the Sunnah of His Messenger, sallallahu `alayhi wa sallam [transl: i.e and that we do not fight for nationalistic causes and such].

Second: That we practice patience and piety (taqwa), for Allah is with the patient, and He is with the god-fearing. We must be patient in jihad and have taqwa of Allah by observing His orders and leaving His prohibitions, for variance with the orders of Allah and His Messenger is a cause of defeat. The Companions who disobeyed orders of Allah's Messenger, sallallahu `alayhi wa sallam, in the battle of Uhud, were defeated because of that, after they were victorious at first. But after that, Allah's forgiveness reached them so He forgave them.

Third: That we know our strength - and that there is no power or movement except with Allah - so that we are not amazed by our strength and numbers, for conceitedness and being proud of oneself is a cause of defeat. The companions were amazed with their numbers in the battle of Hunayn, but they didn't benefit them in any way. They were then turned back, fleeing, but Allah sent His tranquility upon His Messenger, sallallahu `alayhi wa sallam, and upon the believers, and sent an army from His angels so the final victory was for the believers.

Fourth: That we prepare material strength for use against enemies- what is appropriate of arms and strength in that particular time and situation - so that we may respond to the weaponry of the enemy with its like.

When we fulfill these four matters, then, as Allah ta`ala said,

"O you who have believed, if you support Allah, He will support you and plant firmly your feet." [Muhammad (47):7] "And Allah will surely support those who support Him (i.e. in His cause). Indeed, Allah is Powerful and Exalted in Might. [And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters." [Hajj (22):40-41]

Just like there are causes of victory, there are also causes of defeat. From them are:

First: Being extravagant, negligent with regards to Allah's rights, doing what Allah forbade and leaving what He ordered, so that defeat be a measure of discipline and an expiation for one's evil deeds.

Second: Taking pride in one's self, power, greatness in numbers, or material strength.

Third: Disunity and differing. Allah ta`ala said:

"Do not dispute and [thus] lose courage and [then] your strength would depart." [Al-Anfal (8):46]

Allah clarified in His book these three causes of defeat so that people be warned about them. In the battle of Uhud, disobedience, dissension and disagreement occurred among some Muslims, and it led to their defeat. Allah ta`ala said,

"And what struck you on the day the two armies met [at Uhud] was by permission of Allah that He might make evident the [true] believers." [Aal `Imraan (3):166]

A great wisdom is mentioned in this.

In Hunayn, Muslims were amazed by their numbers. They were twelve thousand, and some said, "Today we cannot be defeated because of a small number", so Allah ta`ala said informing about that day:

"...and on the day of Hunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with [i.e. in spite of] its vastness; then you turned back, fleeing. Then Allah sent down His tranquility upon His Messenger and upon the believers and sent down soldiers [i.e. angels] whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers. Then Allah will accept repentance after that for whom He wills; and Allah is Forgiving and Merciful." [At-Taubah (9): 25-27]

The wisdom in this is that servants should know that victory is from Allah ta`ala and that it is not achieved only by having the means for victory and by vanquishing the enemy, especially when the servant is being proud and is forgetting that all matters happen only by the permission of Allah, and that the servant, when he relies on his strength, is entrusted to his weakness and feebleness. Therefore, since these three matters - negligence with regards to the rights of Allah, conceitedness and dissension and differing - are from the causes of defeat, it is obligatory for armies of the sincere to ponder these causes and how they brought about their defeat, and then end that disease, so that the final outcome be good.

"But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not." [al-Baqarah (2):216]

O brethren: Allah ta`ala said,

"And prepare against them whatever you are able of power and of steeds of war [or equipment which serves the same purpose] by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged." [al-Anfaal (8):60]

Allah ta`ala ordered that we prepare against our enemies what we are able of power, and the word strength here is an indefinite noun, as is apparent, and the Prophet sallallahu `alayhi wa sallam explained the intended meaning by saying:

"Verily, the strength is throwing [i.e. shooting], verily the strength is throwing."

He also said, sallallahu `alayhi wa sallam,

"[Learn to] throw and [learn to] ride and if you [learn to] throw, it is dearer to me than if you [learn to] ride."

So Allah ta`ala ordered that we prepare what we are able of power, and the Prophet, sallallahu `alayhi wa sallam, explained the strength to mean throwing (i.e shooting). Then Allah ta`ala said:

"...and of steeds of war [or equipment which serves the same purpose] by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows."

The enemy of Allah and our enemy are those who disbelieve and make their disbelief public, and others whom we do not know but whom Allah knows. It is said: What is meant here are those who are far from the believers on that day; that is far, with regards to their place. And it is said, hypocrites are intended with these words. Allah ta`ala said:

"And among those around you of the bedouins are hypocrites, and [also] from the people of Madinah. They have become accustomed to hypocrisy. You do not know them, [but] We know them." [At-Taubah (9):101]

Because, when hypocrites see the glory of Islam, they will be terrified and fearful. For this reason, hypocrisy in this Ummah did not happen until after the battle of Badr, when Allah gave glory to Muslims, and humiliated the polytheists. And what is intended by "others besides them" are either people whom fighting of the believers hasn't reached yet and the believers do not know about them (i.e. they had wanted to fight and oppose the believers, but didn't because they became fearful after the believers defeated the polytheists), or hypocrites.

---

source:http://www.islaam.net/

A Concise Legacy

A Concise Legacy

Shaykh Muhammad Saalih al-Uthaymeen

Source: Al-Istiqaamah Magazine , Issue No.5 - Ramadân 1417H / January 1997

______

Indeed all praise is for Allaah. We praise Him, we seek His help and we seek forgiveness from Him. And we seek refuge in Allaah from the evils within our own souls and our evil actions. Whomsoever Allaah guide, then none can misguide him; and whomsoever Allaah leaves to stray, then none can guide him aright. Indeed it is Allaah who sent His Messenger Muhammad sallallaahu 'alayhi wa sallam with the Guidance and the Religion of Truth, and he conveyed this Message, fulfilled his trust, fought Jihaad as it should be fought, and he did not die except that he left his Ummah (nation) upon a clear path, its night is like its day, and no one deviates from it except that he is destroyed. And may Allaah extol and send blessings of peace upon His Messenger Muhammad, and upon his Family, his Companions, and those who follow them in goodness. Then to proceed:

So on this night, Sunday the 27th of Rabee'ul-Awwal 1417H - which corresponds to the 10th of August 1996CE - I am pleased to have this opportunity to say a few words to you. I hope that Allaah would bless them and that He would also bless our brothers in England; who have traveled from various places in order to here these few words on the telephone, for which they will receive - with the help of Allaah - that promise which has been mentioned by the Prophet sallallaahu 'alayhi wa sallam when he said: "Whosoever treads a path to seek knowledge, then Allaah would make easy for him a path to Paradise."1 So I ask from my brothers to accept these wasaayah (legacies and sincere advices) which I hope would be of benefit to them:-

THE FIRST LEGACY
So I advise you to have the taqwaa of Allaah - the Mighty and Majestic - both in private and public. And taqwaa means that a person should stand firm upon the obedience of Allaah, doing what Allaah ordered him to do, and abandoning what He prohibited him from, starting with establishing the Salaah (Prayer) in their fixed and stated times, and in congregation, for those who are obliged to do so. Along with the five daily Prayers, you should also pray the rawaatib (stressed and recommended Prayers) which are connected to the five daily Prayers - and they are four rak'ahs before the Dhuhr Prayer and two after it. Two rak'ahs after the Maghrib Prayer. Two rak'ahs after the 'Ishaa Prayer. And two rak'ahs before the Fajr Prayer. The Prophet sallallaahu 'alayhi wa sallam said: "There is no Muslim who Prays twelve optional rak'ahs from the non-obligatory Prayer every day, except that Allaah will build for him a house in Paradise."2 Likewise, you should pay the Zakaah; which is an obligatory amount taken from your wealth and given to the poor and the needy. Allaah - the Most High - said to his Prophet sallallaahu 'alayhi wa sallam:

"Take charity from their wealth in order to purify them and to sanctify them by it." [Soorah a-Tawbah 9:103].

The Prophet sallallaahu 'alayhi wa sallam said to Mu'aadh ibn Jabal, when he was sending him to Yemen: "And inform them that Allaah has obligated upon them to give charity from their wealth, to be taken from the rich and given to the poor."3

Likewise, one should fast in the month of Ramadaan, because Allaah has prescribed it for this Ummah, and one should make the Hajj (Pilgramage) and the 'Umrah (Lesser Pilgramage) for whosoever has the ability to do so. These are the pillars of Islaam, after the first pillar which is the Shahaadatain (the two testimonies); to testify that none has the right to be worshipped except Allaah, and to testify that Muhammad is the Messenger of Allaah.

THE SECOND LEGACY
I advise my brothers that they should unify their ranks, and that they should be like a single body seeking to establish the Religion of Allaah, as Allaah - the Most High - said:

"Allaah has prescribed for you the same Religion which He prescribed to Noah, and that which We revealed to the Prophet sallallaahu 'alayhi wa sallam, and that which We prescribed to Ibraaheem, Moses and Jesus 'alayhimus-salaam, saying: That you should establish the Religion by doing that which you were commanded with, and that you should not make any divisions in it." [Soorah ash-Shooraa 42:13].

Thus it becomes very clear that what is required from us - as it was required from the Prophets who were foremost in resolve - is to establish the Religion and not to make any divisions therein. So our Lord - the Mighty and Majestic - ordered us to establish the Religion and not to make any divisions in it. O my brothers! Unite your ranks, and do not differ, since Allaah - the Most High - said:

"And do not dispute with each other, unless you loose courage and your power departs, but be patient. For indeed Allaah is with those who are patient." [Soorah al-Anfaal 8:46].

Do not label each other as being deviant, nor label each other as being sinners. If you see in any of your brothers that which is objectionable, then go to them and debate with them about this, until your word is unified, and thus cause the Ummah to remain united. None of you should try to slander his brother, since this will cause a great deal of enmity and hatred. Likewise, none of you should declare his Muslim brother to be a disbeliever, innovator or a sinner - since this is not from the nature of a Muslim.

THE THIRD LEGACY
I also advise you - O brothers - to do those actions which will be the cause of love and affection to develop between you. Many people do not truly understand the Religion of Islaam. Indeed many people think that the Religion of Islaam includes certain bad traits - even though Islaam in reality objects to them - because some Muslims portray a false image of Islaam. Rather, the Religion of Islaam is a Religion of truthfulness, righteousness and justice. It is a Religion which calls for reconciling people. It is also a Religion which wages war against all bad actions and characteristics; such as lying, cheating, deception and transgressing upon others. Allaah - the Most High - said:

"Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones, and He prohibits you from all shameful and evil deeds, oppression and transgression. He admonishes you, in order that you may take heed and be reminded. And fulfil the Covenant of Allaah when you have made it, and do not break your oaths after you have confirmed them, and indeed you have appointed Allaah as your Guarantor. Indeed Allaah knows all what you do." [Soorah an-Nahl 16:90-91].

O my brothers, da'wah (calling to Islaam) is to be done by your actions, as you are commanded to do it with your speech However, da'wah through actions will be more effective than da'wah which is merely done with speech. So I say again, that those who practice Islaam in a wrong manner, they will create a false understanding of Islaam in people's view. Allaah - the Most High - has said about those who invite to what is correct, but do not practice themselves:

"O you who believe! Why do you say that which you do not do. It is most hateful to Allaah that you say that which you do not do." [Soorah as-Saff 61:2-3].

THE FOURTH LEGACY
I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah - the Most Blessed, the Most High - said:

"Until when death comes to him, he says: O my Lord! Give me respite so that I may then do righteous actions." [Soorah al-Baqarah 2:333].

Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) - that so and so said such and such about this and that person - because the Prophet sallallaahu 'alayhi wa sallam said in an authentic narration: "Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one's wealth."4 Unfortunately, many of the youths - after returning to the correct path, and uniting their hearts and unifying their word - have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilize your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!

THE FIFTH LEGACY
Call to Allaah with mildness, forbearance, and intending to rectify matters - not with harshness, nor intending to cause divisions. This is because Allaah - the Most Perfect - said to His Prophet sallallaahu 'alayhi wa sallam:

"Call mankind to the way prescribed by your Lord, with wisdom, and admonish them with the examples and warnings that Allaah has provided in His Book, and argue with them in a way that is better." [Soorah an-Nahl 16:125].

"By the mercy of Allaah you behaved with gentleness towards them. Had you been severe or harsh-hearted they would have left you and departed. So pass over their faults, and ask Allaah to forgive them, and consult them in the affairs." [Soorah Aali-'Imraan 3:159].

Thus, it is obligatory for the Believer to follow the Prophet sallallaahu 'alayhi wa sallam in this, and to be mild and forbearing in calling to Allaah - the Most Blessed, the Most High - since it is authentically established from the Prophet sallallaahu 'alayhi wa aalihi wa sallam that he said: "Indeed Allaah is gentle and loves gentleness, and He gives due to gentleness that which He does not give due to harshness."5

THE SIXTH LEGACY
Striving hard in acquiring knowledge, since that is the reason why you have left your cities and homes, and have left your family and friends. So it is upon you all to strive hard in gaining knowledge, and to study deeply - not merely to take an exam, rather it is for the knowledge itself. So strive hard in seeking knowledge. Finally, I ask Allaah that He enables us to utilize our time in a beneficial way, according to what Allaah - the Most Blessed, the Most High - has made us responsible for.

---

1. Related by Muslim (no.1888), Abu Hurayrah radiallaahu 'anhu.
2. Related by Muslim (no.728), from Ummu Habeebah radiallaahu 'anhaa.
3. Related by al-Bukhaaree (no.7372) and Muslim (no.19).
4. Related by Muslim (no.1715), from Abu Hurayrah radiallaahu 'anhu.
5. Saheeh: Related by Ibn Maajah (no.3688), from Abu Hurayrah. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.1771).

Marrying More than One is Desirable

Marrying More than One is Desirable

Question: Some men marry more than one woman out of pride or in order to compete with one another and due to a genuine need. Is such a thing permissible? And what is your advice to those men and women who object to plurality when there is a need for it?

Answer: Marrying more than one wife is a desirable thing - on condition that the man has the financial means and the physical ability to act with justice between his wives. This is because through plurality of wives, good is acheived, such as protecting the private parts of the women who he marries (from illegal sexual intercourse) and broadening of unity between the people, and increasing the number of births, as indicated by the Prophet sallallaahu alahi wasallam: 'Marry loving, productive women.' (Abu Dawud 2050, An-Nasaai' 3229, Ibn Hibbaan 4028, & Ahmad 3/158-245) It also contains many other benefits. As for a man marrying more than one wife out of pride and competitiveness, it is something which falls into the category of waste, which is not permitted. Allaah, the Most High says: 'Waste not by extravagance, certainly He (Allaah) likes not Al-Musrifun (those who waste by extravagance).' (Al-'Araaf 7:31)

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah, Darussalam, volume 5, page 355-356

How to Acquire Good Manners

How to Acquire Good Manners

AUTHOR:	Shaikh Muhammad bin Saalih Al-‘Uthaimeen
SOURCE:	Makaarim-ul-Akhlaaq (pg. 32-35)
PRODUCED BY:	Al-Ibaanah.com

[This is a chapter from the book "Makaarim-ul-Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]

We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]

It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]

So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.

A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

Footnotes:

[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)

[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)

[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)

[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]

[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]

[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).

Published on: February 27, 2007

The Condition Required for Making Takfeer (expelling a Muslim from Islaam)

The Conditions Required for Making Takfeer (expelling a Muslim from Islaam)

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

Answer: The ruling about making takfîr upon a Muslim is dependant upon two conditions:- Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever). Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [an-Nisaa 4:115] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [at-Tawbah 9:115] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [al-Israa 17:15] However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case. If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Majmû’ Fatâwâ war-Ras’âil (no.341).

The Mediums for Dawah

The mediums For Da'wah

Question: Are the means of Da'wah set, meaning that is it not allowed to utilize new mediums, such as that of the media? Does that mean we can only use those means that were used during the life of the Messenger of Allaah Salallaahu alayhi wasallam?

Answer: We must first learn the principle that means are in accordance with their objectives. The scholars, who stipulate that those means in no way consist of anything unlawful, recognise this principle. This is because there is no good in what is unlawful. On the contrary, if the means are lawful and they lead to the realization of the Shari'ah objective, then there is nothing wrong with those means. However, this does not mean that we should turn away from the Qur'aan and Sunnah and from what they contain in terms of profound wisdom. There are means of Da'wah that some deem to be beneficial to use while others do not; in this case, it is perhaps better to use those means that are accepted by all, to avoid discord. There is a difference, however, between amicability and Da'wah. Sometimes, it is best to unite the youth with lawful activities after we have already invited them to the Qur'aan and Sunnah, activities that are not harmful to the religion or to the Da'wah, activities that give them a break from constant seriousness.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah vol.8, p.78, DARUSSALAM

The Rights of Allaah's Messenger (SalAllaahu alaihe wa sallam)

The Rights of Allaah’s Messenger (SalAllaahu alaihe wa sallam)
Author: Imaam Muhammad Ibn Saalih al-‘Uthaymeen
Source: Huqooq Da'at Ilayhal-Fitrah wa Qarrarathash-Sharee'ah (pp.6-7)

This right is the greatest right of any of the creation. None of the creation have a right greater than the rights of Allaah's Messenger sal-Allaahu 'alayhe wa sallam. Allaah - the Most High - says:

"Indeed We have sent you as a witness rind a bringer of good-tidings and a warner, in order that mankind may believe in Allaah and His Messenger, and that you may assist and honour the Messenger." [Soorah al-Fath (48):89]

Therefore it is obligatory to love the Prophet sal-Allaahu 'alayhe wa sallam over and above any of mankind - even above one's love for himself, his parents and his children. The Prophet sal-Allaahu 'alayhe wa sallam said:

"None of you will truly believes until he loves me more then his parents, his children and the whole of mankind."[1]

And from the rights that are due to the Prophet sal-Allaahu 'alayhe wa sallam are: that he should be honoured, loved and respected - but without any ghuloo (exaggeration) or any falling short in the matter. Honouring the Prophet sal-Allaahu 'alayhe wa sallam during his lifetime implied honouring his Sunnah (guidance and example) and his noble character and conduct. As for honouring him after his death, then this implies honouring his Sunnah and the Sharee'ah (the Prescribed laws) that he was sent with. Whosoever reflects upon the lives of the Sahaabah (Companions of the Prophet) will come to know how these great and virtuous people established the obligation of honouring the Messenger sal-Allaahu 'alayhe wa sallam.

'Urwah Ibn Mas'ood said to the Quraysh:

"O my people! I have seen kings. I have seen Caeser, Chosroes and Negus. But by Allaah! I have never seen a king whose companions respect and honor him in the way that the Companions of Muhammad honour Muhammad sal-Allaahu 'alayhe wa sallam. By Allaah! When he spits, the spittle would fall into the hands of one of them, who would then rub his face and skin with it; when he orders them with something, they promptly fulfill it; when he performs wudhoo' (ablution), they vie with each other for the remains of the water; and when they speak in his presence, they lower their voices and do not look directly at his face, due to their respect and honour for him." [2]

So this is how the Companions radi-Allaahu 'anhum loved and honoured him, for Allaah had endowed and blessed the Prophet sal-Allaahu 'alayhe wa sallam with a generous and noble character and a mild and easy-going nature. Had he been harsh and hard-hearted, people would not have been able to gather around him and be with him as they did.

Also from the rights that are due to the Prophet sal-Allaahu 'alayhe wa sallam is to believe in all that he informed us of with regards to the accounts of previous people and nations, to do that which he has commanded and leave that which he has prohibited, and to have eemaan (faith) that his guidance and example is the best and most perfect guidance and example, and that the Sharee'ah (Prescribed Laws) that he was sent with is perfect and complete - no human laws nor systems are to be given precedence or priority over his Sharee'ah. Allaah - the Most High - said:

"But no by your Lord! They will not truly be Believers, until they make you (O Muhammad sal-Allaahu 'alayhe wa sallam) a judge in all their disputes, and then find in their souls no resistance against his decision, but rather accept it with the utmost submission." [Soorah an-Nisaa' (4):65]

"Say (O Muhammad sal-Allaahu 'alayhe wa sallam to mankind): 'If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most-Merciful.'" [Soorah Aal-'Imraan (3):31]

And from the rights of the Prophet sal-Allaahu 'alayhe wa sallam is to defend his Sharee'ah and his guidance with the strength and capacity at one's disposal, and also in proportion to the attack that it is under. Thus, if the enemies ore attacking it with false proofs and doubts, then his guidance and Sharee'ah should be defended with sound knowledge which refutes such false arguments and clarifies the doubts. If, however, the attack is made by any other types of weapons, then the defence should be made in a similar manner. It is not possible for any Believer to hear of some attack upon the Prophet sal-Allaahu 'alayhe wa sallam'sSharee'ah or his noble personality, and then to keep silent about it - especially when one has the power to counter such on attack.

Footnotes

[1] Related by al-Bukhaaree (1/57) and Muslim (no.44), from Anas radi-Allaahu 'anhu.

[2] Related by al-Bukhaaree (no.2731) and Ahmad (3/324), from the lengthy narration of Miswar Ibn Makhramah radi-Allaahu 'anhu.