The Character of the Caller to Islaam

The Character of the Caller to Islaam

Question: What should be the qualities of one who invites to Allaah?

Answer: He should be diligent in seeking knowledge, and struggle in being aware of the Shari’ah proofs. He should expend all of his energies in calling the people to singling out Allaah in worship, following His Shari’ah, abiding by His orders and prohibitions, with his entire self, struggling to bring about the judgements of the Shari’ah until he reaches the rank of those who invite to Allaah Almighty in his speech, actions, conduct, and character. Indeed with Allaah is the facilitation to do what is right.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol.8, p.46, DARUSSALAM

The Muslim Woman: Her Status in the Ummah

The Muslim Woman: Her Status in the Ummah

By Shaykh ‘Abdul ‘Azeez Ibn Baaz (d.1420H) (rahimahullaah) [1]

This small article was a response to a particular question concerning the position and status of Muslim women, and has been taken from his Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah (3/348-350).

Source: Al-Istiqaamah , Issue No.1 - Dhul-Hijjah 1416H / May 1996

The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Book of Allaah and the Sunnah of His Prophet sallallaahu 'alayhi wa sallam. Since adherence to the Qur'aan and the Sunnah distances every Muslim male or female from being misguided in any matter. The misguidance that the various nations suffer from, the path of Allaah the Most Perfect, the Most High, and from what His Prophets and Messengers, may Allaah's peace and prayers be upon them all, came with. The Prophet sallallaahu 'alayhi wa sallam said: "I am leaving behind two matters, you will not go astray as long as you cling to them both, the Book of Allaah and my Sunnah."

The great importance of the Muslim woman's role - whether as wife, sister or daughter, and the rights that are due to her and the obligations due from her have been explained in the noble Qur'aan, and further details of this have been explained in the purified Sunnah.

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder. In terms of responsibilities, some of which not even a man can bear. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father. Allaah the Most High, says:

"And We have enjoined upon man to be dutiful and good to his parents. His mother bore him in weakness upon weakness and hardship upon hardship, and his weaning is in two years. Show gratitude and thanks to Me and to your parents. Unto Me is the final destination." [Al-Qur'aan 31:14]

Allah the Most High, said: "And We have enjoined upon man to be dutiful and kind to his parents. His mother bears him with hardship, and she brings him forth with hardship. And the bearing and the weaning of him is thirty months." [Al-Qur'aan 41:15].

A man came to Allaah's Messenger sallallaahu 'alayhi wa sallam said: O Messenger of Allaah! Who from amongst mankind warrants the best companionship from me. He replied: "Your mother." The man asked: Then who? So he replied: "Your mother." The man asked: Then who? So the Prophet replied again: "Your mother." The man then asked: Then who? So he replied: "Then your father." So this necessitates that the mother is given three times the likes of kindness and good treatment than the father.

As regards the wife, then her effect in making the soul tranquil and serene, has been clearly shown in the noble aayah (verse), in His - the Most High's - saying:

"And from amongst His Signs is this: That He created for you wives from amongst yourselves, so that you may find serenity and tranquility in them, And He has put between you love and compassion. Indeed, in this are signs for those who reflect." [Al-Qur'aan 30:21]

Al-Haafidh Ibn Katheer (d.774H) - rahimahullaah - said, whilst explaining the terms mawaddah and rahmah which occur in the above verse. "Al-mawaddah means love and affection, and ar-rahmah means compassion and pity, since a man takes the hand of a woman either due to his love for her, or because of compassion and pity for her; by giving to her a child from himself..."

And the unique stance that the Prophet sallallaahu 'alayhi wa sallam's wife Khadeejah - radiallaahu 'anhaa - took, had a huge effect in calming and reassuring Allaah's Messenger sallallaahu 'alayhi wa sallam, when the angel Jibreel - 'alayhis-salaam - first came to him in the cave of Hiraa. The Prophet sallallaahu 'alayi wa sallam returned to Khadeejah with the first Revelation and with his heart trembling and beating severely, saying to her, "Cover me! Cover me!" So she covered him until his fear was over, after which he told Khadeejah - radiallaahu 'anhaa - everything that had happened, and said: "I fear that something may happen to me." She said to him: "Never! By Allaah! Allaah will never  disgrace you. You keep good ties with relations, you help the poor and  the destitute, you serve your guests generouly and assist those who have been affected with calamities."

And do not forget about 'Aaishah - radiallaahu 'anhaa - and her immense contribution. Even the eminent Sahaabah (Companions) used to take knowledge of Hadeeth from her, and many of the Sahaabiyaat (female Companions) learnt the various rulings pertaining to women's issues from her.

And I have no doubt that my mother (may Allaah shower His mercy upon her) had a tremendous effect upon me, and has a great excellence over me, in encouraging me to study, and she assisted me in it. May Allaah greatly increase her reward and reward her with the best of rewards for what she did for me. And there is no doubt also, that the house in which there is kindness, gentleness, love and care, with the correct Islaamic tarbiyah (education and cultivation) will greatly affect the man. So he will become, if Allaah wills, successful in his affairs and in any matter whether it be seeking knowledge, trading, earning a living, etc. So it is Allaah alone that I ask to grant us all success and to guide us all to that which He loves and is pleased with. And may the prayers and peace of Allaah be upon our Prophet Muhammad, and upon his Family, his Companions and his followers.

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1. He is the exemplary Scholar: Abu 'Abdullaah, 'Abdul-'Azeez bin 'Abdullaah bin Baaz. He was born in the city of Riyaadh (Sa'udi Arabiah) on the 12th Dhul-Hijjah in the year 1330H. He began seeking knowledge by first memorising the Qur'aan before reaching the age of maturity. He then went on to study the various Islaamic sciences, such as 'Aqeedah (Beliefs), Fiqh (Jurisprudence), Usoolul-Fiqh (Fundamentals of Jurisprudence), Hadeeth (Prophetic Narrations), Faraa'id (Laws of Inheritance), Nahw (Grammar) and Sarf (Morphology) - even though the Shaykh became permanently blind at the age of seventeen. He studied these sciences under some of the most prominent Scholars of Riyaadh and Makkah of his time, including Shaykh Muhammad ibn 'Abdul-Lateef ibn Abdur-Rahmaan ibn Hasan and also the former grand-muftee and noble scholar, Shaykh Muhammad ibn Ibraaheem - whom he studied under for ten years. He is eighty-six years old, mild, generous and forbearing in nature, whilst firm, yet wise, when speaking the truth. He is a zaahid (one who abstains) with respect to this world and is one of the foremost Scholars of Ahlul-Sunnah wal-Jamaa'at in this present age. The noble Shaykh has - by Allaah's grace - devoted his whole life to the cause of Islaam and its people, authoring many books and booklets, teaching and serving the masses, along with being very active in the field of da'wah. May Allaah protect our noble father and Shaykh, and may He continue to benefit the Ummah with him.
This small article was a response to a particular question concerning the position and status of Muslim women, and has been taken from his Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah (3/348-350).
2. Hasan: Related by Maalik in al-Muwatta (2/899) and al-Haakim (1/93), from Ibn 'Abbaas radiallaahu 'anhu. It was authenticated by al-Albaanee in as-Saheehah (no.1871).
3. Related by al-Bukhaaree (no. 5971) and Muslim (7/2), from Abu Hurayrah radiallaahu 'anhu.
4. Tafseer Qur'aanul-'Adheem (3/439) of Ibn Katheer.
5. Related by al-Bukhaaree (1/22) and Muslim (1/139), from the lengthy narration of 'Aa'eshah radiallaahu 'anhaa.

Marrying non-Muslim Women

Question:

What is your advice concerning some Muslim minorities marrying disbelieving women who do not believe in the existence of a Creator and what is the effect of that upon the children?

Response:

My advice to all Muslims is that they should not marry anyone who is not a Muslim. A Muslim man should do his utmost to marry a Muslim woman because that will be good for him, both in the life of this world and in the Hereafter and good for his children as well. With regards to marrying kuffaar, if they are not from the People of the Book, the Jews and Christians, then, according to clear text and consensus of the scholars, it is forbidden.

According to a consensus of the scholars, it is not permitted for a Muslim to marry Buddhists, communists, atheists and so forth. Allaah (Subhaanahu wa Ta'aala) says:

{And do not marry idolatresses until they believe.} [Soorah al-Baqarah, Aayah 221]

Concerning the Settlement of Hudaybiyah, Allaah (Subhaanahu wa Ta'aala) ordered that the believing women, who came seeking emigration to the Prophet (Sal Allaahu alaihe wa sallam) should not be returned to their disbelieving husbands. He (Subhaanahu wa Ta'aala) says:

{They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them.} [Soorah al-Mumtahinah, Aayah 10]

It is, therefore, not permitted for a Muslim to ever marry a kaafir woman unless she is from the People of the Book and they are the Jews and Christians o­nly. They are considered the People of the Book if they have remained upon the teachings of their Book. However, if they have become communists or deny the existence of a Creator, they are no longer People of the Book, but rather they have become atheists.

If, however, they are from the People of the Book, adhere to the teachings of Christianity or Judaism and believe in Allaah and the Resurrection, then they can be married. This is provided that they are known to be chaste and it is known that they do not commit adultery or fornication. Allaah has made lawful for us chaste women from the People of the Book. He (Subhaanahu wa Ta'aala) says:

{All good things are made lawful for you this day. The food of the People of the Book is lawful to you and your food is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before you, provided that you give them their dowries and live in honour with them, neither committing fornication nor taking them as mistresses... } [Soorah al-Maa'idah, Aayah 5]

Allaah has made lawful for Muslims chaste and virtuous women who are free and not slaves. There is no harm, therefore, in marrying women from the People of the Book, if the need arises. However, to refrain from doing so and to marry Muslim women is preferable and advisable, especially nowadays.

The risk involved in marrying them these days is greater because they have control and power over husbands and might, therefore, lead their husbands or their children to kufr in Allaah. My advice to all my brothers everywhere is, that they should not marry non-Muslim women and that they should be aware of the risks and end result of doing so. Rather, they should do their utmost to marry Muslim women and to educate and guide them to what is good. This is safer, especially at this time when evil and wickedness has increased. The kuffaar have today gained the upper hand over the Muslims, and women in the countries of the kuffaar have power and authority and dominate their Muslim husbands and try to attract them and their children to their false religion.

And there is no power, no strength except with Allaah!

Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.5

The Imamate of one opposed to Ahlus-Sunnah

The Imamate of one opposed to Ahlus-Sunnah

Question: Is it permissible to pray behind a person whose beliefs are opposed to those of Ahlus-Sunnah wal jama’ah, such as an Ash’ari, for example?

Answer: The best answer – and Allaah knows best – is that it is permissible to pray behind anyone who is judged to be a Muslim and it is prohibited to pray behind anyone who is not judged to be so. This is the saying of a number of the scholars, and it is the most correct. As for those that say that the prayer is not accepted behind a sinner, his saying is rejected. The evidence for this is that the Prophet Salallaahu alayhi wasallam allowed prayer behind rulers, and among rulers are many who are sinners, ibn ‘Umar, Anas, may Allaah be pleased with them, and others prayed behind Al-Hajjaj, who was the most unjust of men. In short, prayer behind any innovator who is not outside the fold of Islaam is accepted, as is prayer behind an open sinner, so long as his sins do not remove him from the fold of Islaam. However, it is incumbent that a person from Ahlus Sunnah be appointed if they are able to join together and put forward the best of them.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah, vol.1, p.158, DARUSSALAM

Defending the Religion and Uniting the Ranks Upon the Truth

Clarity

Istiqaamah Magazine , Issue No.2 ,1996

DEFENDING THE RELIGION

Imaam Ahmad bin Hanbal (d.241H)- rahimahullaah - said:

"All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah's Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones - those who uphold die banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones." 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said:

"When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: "If I were to remain silent, how would the ignorant masses know the truth from falsehood?" Those who introduce heretical writings which oppose the Qur'aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them - by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid'ah (the innovators), he replied: "When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous." So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation - as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning." 2

UNITING THE RANKS UPON THE TRUTH

Shaykh 'Abdul-'Azeez bin Baaz - hafidhahullaah - said:

"There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam - as Allaah, the Most Perfect, ordered them with in His saying: "And hold fast altogether to the rope of Allaah and do not become divided." [Soorah Aal-'lmraan 3:102]. And likewise, Allaah has warned the Muslims against splitting up, as occurs in His - the Most Perfect's - saying: "And do not be like those who differed and split-up after the clear evidences came to them." [Soorah Aal-'lmraan 3:105]. However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices - whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth - with the clear Sharee'ah proofs - to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His - the Most Perfect's - saying: "And help you one another in righteousness and piety, and do not help one another in sin and transgression." [Sooratul-Maa'idah 5:2]. And His - the Most Perfect's - saying: "Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful." [Soorah Aal'-lmraan 3:110]. And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah - the Most Perfect - prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil - and Allaah alone is the One who grants success.

Shaykh 'Abdul-'Azeez bin Baaz was asked about the correctness of the saying: "We should unite upon that which we agree, and excuse each other in that which we disagree." The Shaykh commented:

"Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu 'alayhi wa sallam have prohibited. Its for excusing each other for that in which we differ - then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed - then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High's - saying: "And help you one another in righteousness and piety, but do not help one another in sin and transgression." [Soorah al-Maa'idah 5:2] And His - the Most Perfect's - saying: "The Believers - man and woman - are protectors to each other, they order the good and forbid the evil ... " [Soorah at-Towbah 9:71]. And His - the Mighty and Majestic's - saying: "Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better." [Soorah an-Nahl 16:125]. And he sallallaahu 'alayhi wa sallam said: "Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith)." And he sallallaahu 'alayhi wa sallam said: "Whosoever directs a person to do good, will have a reward similar to the one who does that good." 5 And the aayaat (verses) and ahaadeeth with this meaning are plenty." 6

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1. Ar-Radd 'alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.
2. Majmoo'ul-Fataawaa (28/231-232).
3. Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat (pp.31-32).
4. Related by Muslim (2/21), from Abu Sa'eed al-Khudree radiallaahu 'anhu.
5. Related by Muslim (13/38), from Abu Mas'ood al-Ansaaree radiallaahu 'anhu.
6. Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat (pp.14-15)

 

Striving Hard, Competing for Good Deeds in Ramadhaan

Striving hard, Competing for good deeds in Ramadhaan


by Shaykh 'Abdul-'Azeez bin Baaz

All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur'an with reflection and thinking. They should increase the glorification of Allaah [saying "SubhanAllaah"], declaring his right to be worshiped alone [saying "La illaaha il Allaah"], praising Him [saying "Al-Hamdulillaah"], declaring his greatness [saying "Allaahu Akbar"] and seeking His forgiveness.

 

They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the neighbor, visit the sick, and other types of good deeds.

 

This is due to the Prophet's (صلى الله عليه وسلم) statement: "Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the o­ne who is deprived of Allaah's Mercy during it (Ramadaan)." - Majma 'uz-Zawa'id 3:142; Kanzul-'Ummal no. 23692.

 

This is also due to what is reported from him (صلى الله عليه وسلم) that he said: "Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times." - Sahih Ibn Khuzaymah, no. 1887.

 

This is also due to his (صلى الله عليه وسلم) statement in the authentic hadith: "An 'Umrah performed during Ramadaan is equal to a performance of Hajj - or he said - a Hajj with me." - Al-Bukhari (no. 1863) and Muslim (no. 1256).

 

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous. 

 

Allaah is the o­ne Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

 

 

Source: Fataawa Islamiya, pp. 220-221